An essay concerning self-murther wherein is endeavour'd to prove that it is unlawful according to natural principles : with some considerations upon what is pretended from the said principles, by the author of a treatise intituled, Biathanatos, and others / by J. Adams ...
         Adams, John, 1662-1720.
      
       
         
           1700
        
      
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             An essay concerning self-murther wherein is endeavour'd to prove that it is unlawful according to natural principles : with some considerations upon what is pretended from the said principles, by the author of a treatise intituled, Biathanatos, and others / by J. Adams ...
             Adams, John, 1662-1720.
          
           [16], 320 p.
           
             Printed for Tho. Bennet ...,
             London :
             1700.
          
           
             Errata: p. [16].
             Advertisements: p. [16].
             Reproduction of original in Union Theological Seminary Library, New York.
             Includes footnotes.
          
        
      
    
     
       
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           Donne, John, 1572-1631. -- Biathanatos.
           Suicide -- Early works to 1800.
        
      
    
     
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           AN
           ESSAY
           Concerning
           Self-Murther
           .
        
         
           Wherein
           is
           endeavour'd
           to
           prove
           ,
           That
           it
           is
           UNLAWFUL
           According
           to
           
             NATURAL
             PRINCIPLES
          
           .
        
         
           WITH
           Some
           Considerations
           upon
           what
           is
           pretended
           from
           the
           said
           Principles
           ,
           by
           the
           Author
           of
           a
           Treatise
           ,
           intituled
           ,
           Biathanatos
           ,
           and
           Others
           .
        
         
           By
           
             J.
             Adams
          
           ,
           Rector
           of
           St.
           
             Alban
             Woodstreet
          
           ,
           and
           Chaplain
           in
           Ordinary
           to
           His
           Majesty
           .
        
         
           LONDON
           ,
           
             Printed
             for
          
           Tho.
           Bennet
           ,
           
             at
             the
          
           Half-Moon
           ,
           
             in
             St.
          
           Paul's
           Church-Yard
           ,
           1700.
           
        
      
       
         
         
         
           To
           the
           Reverend
           Dr.
           GODOLPHIN
           ,
           Provost
           of
           
             ETON
             COLLEGE
          
           .
        
         
           SIR
           ,
        
         
           THere
           are
           few
           Addresses
           of
           this
           kind
           ,
           where
           the
           Writer
           considers
           the
           Reputation
           of
           the
           Person
           he
           applies
           to
           ,
           half
           so
           much
           as
           his
           Own
           ;
           for
           tho'
           the
           Gratitude
           from
           whence
           
           they
           Flow
           may
           be
           sincere
           ;
           yet
           they
           are
           likewise
           very
           glad
           that
           the
           World
           should
           know
           their
           Friend
           or
           Patron
           :
           If
           something
           of
           this
           should
           be
           laid
           to
           my
           Charge
           ,
           I
           could
           hardly
           acquit
           my self
           ;
           since
           't
           is
           not
           I
           confess
           ,
           without
           some
           Pride
           ,
           that
           I
           acknowl●…ge
           thus
           Publickly
           the
           great
           Obligations
           which
           I
           have
           to
           you
           .
        
         
           However
           ,
           I
           must
           say
           ,
           that
           this
           was
           not
           the
           only
           Ground
           of
           my
           applying
           to
           you
           :
           For
           having
           undertaken
           the
           Defence
           of
           
             Humane
             Life
          
           ,
           it
           would
           not
           have
           been
           sufficient
           
           to
           have
           shewn
           ,
           that
           God
           reserves
           to
           himself
           the
           Absolute
           Propriety
           of
           it
           ,
           and
           that
           he
           imparts
           it
           to
           Man
           ,
           for
           a
           great
           and
           noble
           End
           ;
           unless
           I
           had
           given
           some
           Instance
           how
           Valuable
           ,
           how
           Glorious
           it
           might
           become
           ,
           by
           a
           constant
           pursuit
           of
           
             that
             End.
          
           Where
           then
           could
           I
           have
           met
           with
           so
           full
           an
           Instance
           to
           this
           purpose
           ,
           as
           in
           the
           Example
           of
           
             Your
             Life
          
           ?
           Where
           such
           strength
           of
           Reason
           is
           guided
           so
           regularly
           by
           Revelation
           ,
           and
           every
           Vertue
           improvd
           and
           adorn'd
           by
           Primitive
           Piety
           .
        
         
         
           Thus
           
             Your
             Name
          
           supports
           my
           Argument
           ,
           at
           the
           same
           Time
           ,
           that
           't
           is
           necessary
           for
           my
           Protection
           ,
           who
           have
           attack'd
           an
           Error
           of
           so
           much
           Reputation
           ,
           and
           which
           is
           set
           off
           with
           all
           the
           pompous
           Boasts
           of
           Reason
           ,
           Courage
           ,
           Honour
           and
           Liberty
           ;
           by
           which
           Men
           chuse
           to
           be
           misled
           ,
           rather
           then
           guided
           by
           Revelation
           ;
           till
           after
           the
           loss
           of
           Health
           ,
           Estate
           ,
           and
           a
           Good
           Conscience
           ,
           they
           are
           driven
           to
           seek
           for
           Ease
           in
           Self-murther
           .
        
         
           Among
           other
           Pretences
           which
           have
           been
           brought
           to
           
           justify
           this
           Act
           ,
           one
           of
           the
           most
           Popular
           is
           the
           Example
           of
           the
           
             Romans
             :
             I
          
           have
           endeavour'd
           to
           give
           some
           Account
           when
           it
           first
           grew
           in
           Vogue
           among
           them
           ;
           and
           what
           Vi●…es
           and
           Opinions
           made
           way
           for
           it
           ;
           how
           from
           a
           People
           Naturally
           Religious
           ,
           Brave
           ,
           and
           Disinterested
           ;
           above
           Corruption
           ,
           as
           much
           as
           Cowardice
           ;
           They
           fell
           firstinto
           Atheism
           ,
           and
           from
           thence
           into
           Luxury
           ,
           Bribery
           ,
           and
           Treachery
           ,
           Publick
           Poverty
           ,
           and
           Private
           Extortion
           ;
           which
           ended
           at
           last
           in
           the
           Slavery
           
           and
           Ruin
           of
           that
           Great
           Nation
           .
        
         
           I
           could
           not
           consider
           this
           without
           a
           melancholic
           Reflection
           upon
           my
           own
           Country
           ;
           formerly
           not
           unlike
           the
           other
           in
           its
           Vertues
           ,
           as
           its
           Enemies
           will
           confess
           for
           their
           own
           Credit
           ;
           But
           ,
           alas
           !
           now
           too
           like
           it
           in
           its
           Vices
           ,
           as
           its
           best
           Friends
           must
           be
           forc'd
           to
           own
           :
           What
           can
           save
           it
           from
           the
           same
           Calamity
           ,
           but
           the
           restoring
           that
           lost
           Zeal
           for
           Religion
           and
           Vertue
           ,
           and
           Sincere
           Love
           of
           the
           Publick
           Good
           ?
           And
           what
           one
           Family
           can
           contribute
           
           more
           to
           this
           than
           Your
           Own
           ?
           Where
           at
           this
           time
           are
           to
           be
           found
           such
           excellent
           Qualifications
           for
           Support
           and
           Ornament
           ,
           both
           of
           the
           Church
           and
           State
           ?
           May
           that
           Good
           Providence
           ,
           which
           upon
           all
           Occasions
           has
           been
           so
           favourable
           to
           this
           Nation
           ,
           make
           you
           his
           happy
           Instruments
           to
           this
           Purpose
           .
        
         
           SIR
           ,
        
         
           Your
           most
           Humble
           and
           most
           Faithful
           Servant
           .
        
         
           JOHN
           ADAMS
           .
        
      
       
         
         
           THE
           CONTENTS
           .
        
         
           
             CHAP.
             I.
             
          
           
             MAN
             Considered
             in
             the
             Individual
             ,
             and
             the
             State
             of
             Nature
             ;
             Of
             
               Humane
               Life
            
             ;
             What
             and
             from
             whence
             it
             is
             ;
             where
             the
             
               Absolute
               Propriety
               of
               it
            
             is
             to
             be
             Plac'd
             .
             
               Page
               .
               3.
            
             
          
           
             CHAP.
             II.
             
          
           
             Concerning
             the
             true
             End
             or
             Design
             of
             Humane
             Life
             ,
             and
             what
             it
             is
             
               to
               Follow
               Nature
               .
               pag.
               11.
               
            
          
           
             
             CHAP.
             III
          
           
             Men
             consider'd
             as
             a
             Member
             of
             
               Civil
               Society
            
             .
             Self-murther
             prov'd
             to
             be
             Destructive
             to
             Civil
             Society
             ,
             from
             which
             ,
             and
             what
             was
             said
             before
             ,
             concluded
             to
             be
             an
             Act
             of
             the
             greatest
             Injustice
             ,
             and
             therefore
             
               Unlawful
               .
               pag.
               23.
            
             
          
           
             CHAP.
             IV.
             
          
           
             Of
             the
             Rise
             and
             Obligation
             of
             Self-preservation
             :
             Some
             Objections
             against
             it
             Remov'd
             ,
             How
             far
             Humane
             Life
             may
             be
             justly
             Valu'd
             ,
             or
             
               Despis'd
               .
               pag.
               33.
            
             
          
           
             CHAP.
             V.
             
          
           
             Who
             they
             are
             Chiefly
             that
             maintain
             this
             Act
             ,
             to
             be
             Lawful
             :
             The
             Stoicks
             :
             The
             Author
             of
             Biathanatos
             :
             Method
             propos'd
             for
             the
             answering
             Objections
             :
             Some
             
               General
               Ones
            
             Consider'd
             ,
             which
             are
             brought
             against
             Self-Preservation
             ,
             as
             confess'd
             to
             be
             a
             Law
             of
             Nature
             .
             
               pag.
               48.
            
             
          
           
             
             CHAP.
             VI.
             
          
           
             Such
             Objections
             consider'd
             as
             are
             offer'd
             against
             the
             Law
             of
             Self-Preservation
             ,
             with
             particular
             Relation
             to
             what
             has
             been
             said
             concerning
             
               God's
               Propriety
            
             of
             Humane
             Life
             ;
             and
             which
             either
             directly
             deny
             this
             Propriety
             ;
             or
             else
             allowing
             it
             ,
             pretend
             ,
             that
             a
             Man
             may
             notwithstanding
             this
             Kill
             himself
             Lawfully
             ,
             by
             God's
             
               Dispenfation
               ,
               Dismission
               ,
               Call
            
             ,
             or
             
               Summons
               .
               pag.
               50.
            
             
          
           
             CHAP.
             VII
             .
          
           
             Other
             Objections
             Answer'd
             ,
             by
             which
             they
             would
             Introduce
             a
             different
             End
             of
             Humane
             Life
             ,
             as
             the
             measure
             of
             Self-Preservation
             ;
             and
             then
             supposing
             that
             this
             End
             does
             cease
             ,
             whensoever
             
               a
               Man's
               Reason
               tells
               him
               that
               it
               does
               so
            
             ;
             would
             from
             hence
             infer
             ,
             that
             His
             Obligation
             to
             preserve
             Life
             ,
             does
             cease
             also
             
               pag.
               73.
            
             
          
           
             CHAP.
             VIII
             .
          
           
             Examination
             of
             such
             Objections
             as
             are
             brought
             to
             Invalidate
             what
             was
             said
             above
             ,
             as
             to
             
             Man's
             being
             a
             Member
             of
             
               Civil
               Society
            
             ;
             and
             the
             Vnlawfulness
             of
             Self-murther
             in
             this
             Regard
             also
             .
             Application
             to
             the
             Coroner's
             Inquest
             ,
             in
             this
             Case
             .
             
               pag.
               94
            
             :
          
           
             CHAP.
             IX
             .
          
           
             Transition
             to
             the
             remaining
             Part
             of
             this
             Treatise
             ,
             with
             a
             short
             View
             os●…it
             .
             The
             Authority
             of
             Examples
             consider'd
             ;
             Several
             Instances
             of
             Laws
             and
             Customs
             of
             many
             Countries
             in
             the
             behalf
             of
             Self-murther
             Examined
             ;
             particularly
             such
             as
             relate
             to
             the
             Romans
             :
             That
             nothing
             can
             be
             borught
             from
             hence
             to
             prove
             Self-murther
             to
             be
             Natural
             .
             
               pag.
               131.
            
             
          
           
             CHAP.
             X.
             
          
           
             The
             Rise
             and
             Progress
             of
             the
             Stoicks
             :
             A
             short
             Account
             of
             their
             Philosophy
             ;
             when
             and
             for
             
               what
               Reasons
            
             it
             spread
             among
             the
             Romans
             :
             That
             the
             Doctrine
             of
             Self-murther
             is
             Inconsistent
             with
             their
             other
             Principles
             ;
             as
             prov'd
             by
             Instances
             from
             their
             greatest
             Authors
             ,
             
               Seneca
               ,
               Epictetus
            
             ,
             and
             Antoninus
             ;
             with
             a
             brief
             Character
             of
             each
             .
             
               pag.
               157.
            
             
          
           
             
             CHAP.
             XI
             .
          
           
             
             Gato's
             Case
             considered
             in
             Particular
             :
             His
             Character
             ,
             His
             Enmity
             against
             Caesar
             :
             The
             several
             Circumstances
             of
             his
             Death
             ;
             what
             were
             probably
             the
             true
             Causes
             of
             it
             ,
             and
             of
             the
             great
             Encomiums
             which
             were
             given
             him
             afterwards
             .
             
               pag.
               186.
            
             
          
           
             CHAP.
             XII
             .
          
           
             Concerning
             Courage
             ;
             what
             the
             Nature
             ,
             Object
             ,
             and
             Vse
             of
             it
             is
             ,
             as
             Humane
             :
             The
             Mistakes
             concerning
             it
             ,
             and
             the
             Occasions
             of
             them
             :
             That
             Self-murther
             is
             not
             the
             Natural
             Effect
             of
             true
             Courage
             .
             
               pag.
               208.
            
             
          
           
             CHAP.
             XIII
             .
          
           
             Of
             Honour
             ,
             that
             this
             is
             twofold
             ;
             either
             Inward
             ,
             a
             Principle
             of
             Virtue
             ;
             or
             Outward
             ,
             from
             the
             Applause
             which
             follows
             upon
             the
             other
             :
             That
             neither
             of
             these
             can
             ever
             require
             Self-murther
             :
             The
             Mistakes
             concerning
             Honour
             which
             occasion
             it
             :
             Objections
             answer'd
             ;
             and
             some
             Particular
             Cases
             consider'd
             .
             
               pag.
               225.
            
             
          
           
             
             CHAP
             XIV
             .
          
           
             Liberty
             ,
             the
             last
             Plea
             for
             Self-murther
             ,
             examin'd
             .
             The
             several
             Significations
             of
             the
             Word
             :
             Of
             that
             Liberty
             in
             General
             ,
             which
             Man
             has
             as
             to
             his
             Actions
             :
             That
             this
             can
             afford
             no
             pretence
             for
             Self-murther
             :
             That
             whatever
             Calamities
             ,
             what
             Grief
             ,
             or
             Pain
             soever
             afflicts
             the
             Soul
             ,
             or
             may
             be
             suppos'd
             to
             enslave
             it
             ;
             Man
             has
             no
             Authority
             to
             set
             it
             free
             in
             this
             manner
             :
             That
             the
             Consequence
             of
             so
             doing
             would
             be
             Slavery
             ,
             and
             not
             
               Liberty
               .
               pag.
               356.
            
             
          
        
      
       
         
         
           ERRATA
           .
        
         
           PAge
           12.
           
           Line
           .
           ●…lt
           .
           read
           obtaining
           .
           p.
           35.
           for
           too
           r.
           to
           .
           ib.
           after
           what
           ?
           add
           
             is
             more
             Common
          
           .
           p.
           40.
           l.
           2
           r.
           Author
           .
           p.
           44.
           l.
           20.
           r.
           
             net
             so
             ill●…itedly
          
           .
           p.
           45.
           l.
           1.
           dele
           of
           .
           ib.
           23.
           f.
           us
           ,
           r.
           as
           .
           p.
           49.
           marg
           .
           r.
           dure
           .
           p.
           57.
           marg
           .
           del
           .
           
             in
             bis
          
           p.
           64.
           l.
           3.
           f.
           becomes
           ,
           r.
           comes
           .
           p.
           68.
           l.
           11.
           r.
           
             if
             not
             to
             be
          
           p.
           73.
           l.
           21.
           del
           .
           is
           ,
           p.
           78.
           l.
           1.
           r.
           what
           .
           p.
           80.
           l.
           10
           del
           .
           Manliness
           and
           the
           ●…ks
           (
           )
           foll
           .
           p.
           107.
           l.
           22.
           r.
           
             loss
             of
          
           .
           p.
           110.
           marg
           .
           r.
           Agostini
           .
           p.
           119.
           f.
           
             NON
             COMPOS
          
           ,
           r.
           
             FELO
             DE
             SE.
          
           p.
           136.
           l.
           1.
           f.
           must
           ,
           r.
           may
           .
           p.
           139.
           l.
           8.
           ●…r
           .
           supposing
           .
           p.
           146.
           l.
           9.
           r.
           Friends
           .
           p.
           ●…47
           .
           l.
           25.
           r.
           Bacchanalia
           .
           p.
           151.
           marg
           .
           r.
           projecere
           .
           p.
           160.
           l.
           7.
           r.
           Anaxagoras
           .
           p.
           169.
           l.
           11.
           r.
           Numantia
           .
           p.
           173.
           l.
           7.
           f.
           is
           ,
           r.
           his
           .
           p.
           175.
           l.
           10.
           f.
           till
           .
           r.
           
             '
             t
             is
          
           .
           p.
           176.
           l.
           12.
           r.
           mdan●…lic
           .
           p.
           177.
           l.
           20.
           r.
           
             but
             how
          
           .
           p.
           178.
           l.
           17.
           r.
           
             that
             though
             he
          
           .
           p.
           191.
           l.
           21.
           del
           .
           (
           )
           .
           p.
           227.
           l.
           24.
           r.
           
             suth●…
             one
          
           .
           p.
           233.
           l.
           26.
           del
           .
           
             〈◊〉
             it
          
           .
           p.
           242.
           marg
           .
           f.
           lib.
           4.
           r.
           lib.
           43.
           p.
           271.
           l.
           10
           del
           .
           of
           .
           p.
           291.
           l.
           8.
           del
           .
           any
           .
        
         
           
             ADDENDA
             :
          
           
             Page
             20.
             
             Line
             13.
             after
             
               has
               any
               right
               to
               Punish
               him
               .
            
             add
             
               that
               is
               as
               to
               those
               Faults
               which
               he
               c●…its
               against
               himself
               .
               as
               Intemperance
               ,
            
             &c.
             ib.
             l.
             22
             after
             
               Destruction
               of
               it
            
             ,
             add
             
               If
               it
               be
               ●…s
               Crime
               as
               shall
               be
               prov'd
               .
            
          
           
             There
             are
             some
             litteral
             Mistakes
             ,
             as
             also
             in
             the
             Pointing
             ,
             occasion'd
             by
             the
             Transcribing
             ,
             which
             the
             Reader
             is
             desir'd
             to
             Correct
             or
             Excuse
             .
          
        
      
       
         
           Lately
           Printed
           ,
        
         
           THE
           Certainty
           of
           the
           
             Christian
             Revelation
          
           ,
           and
           the
           Necessity
           of
           Beleiving
           it
           ,
           Established
           :
           In
           Opposition
           to
           all
           the
           Cavils
           and
           Insinuations
           of
           such
           as
           pretend
           to
           allow
           
             Natural
             Religion
          
           ,
           and
           reject
           the
           Gospel
           .
           By
           
             Francis
             Gastrell
          
           B.
           D.
           and
           Preacher
           to
           the
           Honourable
           Society
           of
           Lincoln's-Inn
           .
        
         
           A
           Conference
           with
           a
           Theist
           in
           4.
           
           Parts
           .
           By
           
             W
             Nicholls
          
           D.
           D.
           Printed
           for
           
             Tho.
             Bennet
          
           .
        
      
    
     
       
         
         
           AN
           ESSAY
           Concerning
           SELF-MURTHER
           ,
           &c.
           
        
         
           
             Introduction
             .
          
           
             TO
             treat
             of
             this
             Subject
             ,
             by
             such
             Arguments
             only
             as
             may
             be
             drawn
             from
             
               Reveal'd
               Religion
            
             ;
             or
             to
             mix
             these
             and
             such
             as
             may
             be
             brought
             from
             
               Natural
               Reason
            
             ,
             together
             ,
             wou'd
             be
             to
             raise
             the
             greatest
             Prejudices
             in
             those
             Persons
             who
             are
             most
             concern'd
             :
             For
             they
             who
             undertake
             to
             defend
             the
             Lawfulness
             of
             Self-Murther
             ,
             (
             of
             which
             there
             are
             many
             in
             this
             Age
             )
             proceed
             
               chiefly
               upon
               Natural
               Principles
            
             ,
             and
             will
             not
             hearken
             
             to
             any
             Thing
             from
             Revelation
             till
             these
             are
             answered
             :
             Wherefore
             my
             Design
             at
             present
             is
             ,
             to
             consider
             this
             Action
             ,
             according
             to
             the
             
               Principles
               of
               Natural
               Reason
               only
            
             .
          
           
             To
             this
             purpose
             it
             might
             perhaps
             be
             thought
             necessary
             by
             some
             People
             ,
             to
             prove
             in
             the
             first
             Place
             the
             
               Being
               of
               a
               God
            
             :
             But
             since
             this
             has
             been
             both
             readily
             allow'd
             ,
             and
             studiously
             maintain'd
             ,
             by
             the
             most
             considerable
             Advocates
             of
             Self-Murther
             ,
             I
             shall
             take
             it
             to
             be
             granted
             ;
             and
             ,
             upon
             this
             Supposition
             ,
             endeavour
             to
             prove
             ,
             that
             
               Self-Murther
               is
               naturally
               unlawful
            
             .
          
        
         
           
           
             
               CHAP.
               1.
            
             
             Man
             considered
             in
             the
             Individual
             .
             The
             State
             of
             Nature
             .
             Of
             Humane
             Life
             .
             What
             ,
             and
             from
             whence
             it
             is
             .
             Where
             the
             absolute
             Propriety
             of
             it
             is
             to
             be
             plac'd
             .
          
           
             BY
             Self-Murther
             ,
             
               I
               mean
               a
            
             Man's
             depriving
             himself
             of
             Life
             wilfully
             and
             advisedly
             .
             
               For
               the
               proving
               this
               Act
               to
               be
            
             unlawful
             ,
             
               we
               are
               to
               consider
            
             what
             Humane
             Life
             is
             :
             From
             whence
             Man
             receives
             it
             :
             Where
             the
             absolute
             Propriety
             or
             Dominion
             of
             it
             is
             to
             be
             plac'd
             :
             And
             to
             what
             End
             it
             was
             bestow'd
             .
          
           
             Man
             consists
             of
             a
             Rational
             Soul
             and
             Body
             united
             together
             naturally
             .
             Humane
             Life
             is
             
               the
               Result
               of
               this
               Vnion
            
             .
             There
             was
             a
             Time
             when
             neither
             Soul
             ,
             nor
             Body
             ,
             had
             any
             Being
             ;
             therefore
             the
             Soul
             cou'd
             not
             be
             the
             Cause
             of
             it self
             ;
             much
             less
             cou'd
             the
             Body
             be
             so
             .
             But
             the
             Being
             of
             each
             ,
             
             and
             the
             Union
             of
             both
             ,
             and
             the
             Continuation
             of
             the
             same
             Union
             ,
             must
             be
             owing
             to
             that
             
               All-wise
               ,
               All-mighty
               ,
               Vniversal
               Cause
               ,
            
             which
             is
             called
             God.
             This
             I
             suppose
             will
             easily
             be
             granted
             ;
             and
             if
             so
             ,
             it
             will
             lead
             us
             to
             the
             fixing
             the
             true
             Propriety
             or
             Dominion
             over
             Humane
             Life
             ,
             the
             absolute
             and
             lawful
             Power
             to
             dispose
             of
             it
             .
          
           
             
               All
               absolute
               Propriety
               is
               either
               Original
               or
               Derivative
            
             ;
             each
             of
             which
             is
             
               twofold
               ,
               of
               Men
            
             ,
             or
             
               of
               Things
            
             .
             In
             the
             present
             Argument
             ,
             the
             Life
             of
             a
             Man
             is
             the
             Man
             ,
             and
             not
             a
             Thing
             ;
             he
             that
             destroys
             the
             Life
             of
             a
             Man
             ,
             destroys
             a
             Man
             ;
             and
             he
             that
             destroys
             a
             Man
             ,
             destroys
             the
             Life
             of
             a
             Man
             :
             However
             ,
             one
             of
             these
             may
             be
             of
             use
             to
             illustrate
             the
             other
             ;
             and
             if
             we
             know
             by
             what
             means
             Original
             Propriety
             of
             Things
             is
             acquired
             ,
             we
             may
             the
             more
             easily
             discover
             ,
             whether
             Man
             has
             any
             
               Original
               Propriety
            
             of
             his
             Life
             ,
             or
             no.
             
          
           
             Original
             Propriety
             of
             Things
             comes
             ,
             by
             taking
             possession
             of
             that
             which
             belongs
             to
             no
             body
             ;
             or
             which
             has
             been
             forsaken
             by
             those
             to
             whom
             it
             did
             belong
             ;
             or
             else
             ,
             by
             making
             or
             producing
             something
             out
             of
             that
             which
             is
             no
             Bodies
             ;
             which
             last
             seems
             to
             give
             the
             best
             Title
             of
             Propriety
             ,
             as
             being
             not
             only
             the
             possessing
             ,
             but
             the
             giving
             a
             kind
             of
             new
             Being
             to
             the
             Thing
             :
             Now
             ,
          
           
           
             I.
             Man
             cannot
             have
             the
             
               Original
               Propriety
               of
               himself
            
             ,
             by
             any
             of
             these
             ways
             ,
             because
             he
             could
             not
             make
             himself
             ,
             nor
             can
             he
             be
             ever
             so
             derelinquished
             or
             forsaken
             by
             the
             great
             Cause
             of
             his
             Being
             ,
             as
             to
             remain
             independent
             and
             absolute
             ;
             but
             while
             
               he
               is
            
             ,
             he
             must
             belong
             to
             the
             same
             Cause
             ,
             thro'
             which
             he
             at
             first
             was
             ;
             besides
             ,
             he
             cou'd
             not
             take
             possession
             of
             himself
             before
             he
             was
             ,
             nor
             cou'd
             he
             be
             at
             the
             same
             time
             both
             the
             Person
             taking
             possession
             ,
             and
             the
             Person
             possessed
             .
             If
             Man
             then
             has
             not
             the
             Original
             Propriety
             of
             himself
             ,
             no
             other
             Creature
             can
             pretend
             to
             it
             ,
             and
             therefore
             it
             remains
             only
             that
             it
             should
             be
             in
             God
             :
             And
             in
             Him
             indeed
             it
             is
             in
             the
             strictest
             manner
             ,
             not
             by
             producing
             him
             out
             of
             that
             which
             was
             no
             Bodies
             ,
             but
             by
             making
             him
             out
             of
             that
             ,
             which
             he
             created
             out
             of
             nothing
             ;
             and
             by
             being
             independent
             Himself
             ;
             and
             not
             only
             causing
             ,
             but
             sustaining
             ,
             and
             comprehending
             all
             Things
             .
          
           
             II.
             As
             to
             any
             
               derivative
               Propriety
            
             ,
             or
             Dominion
             which
             Man
             may
             be
             suppos'd
             to
             have
             of
             his
             Life
             ;
             if
             we
             consider
             such
             Propriety
             as
             absolute
             and
             independent
             ,
             which
             it
             must
             be
             ,
             if
             it
             gives
             him
             a
             Right
             to
             dispose
             of
             his
             Life
             as
             he
             pleases
             ;
             he
             can
             have
             no
             such
             Propriety
             neither
             ,
             because
             
             this
             is
             contradictory
             both
             to
             the
             Nature
             of
             God
             and
             Man.
             
          
           
             1.
             
             This
             cannot
             be
             derived
             from
             any
             but
             God
             ;
             but
             God
             cannot
             divest
             himself
             of
             such
             absolute
             Dominion
             or
             Propriety
             ,
             because
             this
             wou'd
             make
             Man
             from
             the
             time
             in
             which
             God
             shou'd
             do
             this
             ,
             so
             independent
             ,
             that
             God
             would
             have
             no
             further
             Right
             over
             his
             Life
             ;
             and
             therefore
             cou'd
             not
             in
             any
             Case
             threaten
             him
             with
             Death
             ,
             nor
             command
             him
             any
             Duty
             under
             the
             Penaity
             of
             any
             Punishment
             :
             In
             a
             word
             ,
             this
             wou'd
             hinder
             God
             from
             being
             Omniporent
             ;
             for
             he
             cannot
             be
             so
             ,
             who
             has
             not
             a
             Power
             over
             all
             ,
             whether
             Persons
             or
             Things
             .
          
           
             2.
             
             Altho'
             we
             shou'd
             suppose
             that
             God
             shou'd
             part
             with
             his
             Original
             Propriety
             ,
             and
             derive
             it
             to
             Man
             ;
             yet
             Man
             is
             not
             capable
             of
             receiving
             it
             .
             Hecou'd
             not
             by
             the
             condition
             of
             his
             Nature
             subsist
             alone
             in
             the
             absolute
             Propriety
             of
             his
             Life
             one
             moment
             ;
             because
             he
             can
             no
             more
             conserve
             Life
             ,
             than
             he
             can
             begin
             it
             ;
             *
             
               the
               Conservation
               of
               any
               thing
               ,
               is
               the
               continuation
               of
               the
               Production
               of
               it
               :
            
             Wherefore
             nothing
             but
             the
             
               same
               Power
            
             
             which
             
               began
               Life
            
             at
             first
             ,
             can
             
               continue
               it
               afterwards
            
             .
             No
             Man
             ,
             nay
             ,
             not
             all
             Mankind
             can
             contribute
             the
             least
             to
             this
             purpose
             ,
             by
             making
             any
             of
             those
             things
             which
             are
             necessary
             for
             the
             continuing
             of
             Life
             ;
             not
             the
             meanest
             part
             of
             his
             Food
             ,
             not
             a
             Grain
             of
             Corn
             ,
             or
             a
             Blade
             of
             Grass
             ;
             nor
             has
             any
             one
             the
             Art
             or
             Skill
             so
             to
             digest
             such
             Food
             when
             taken
             into
             the
             Body
             ,
             as
             to
             adapt
             it
             to
             the
             support
             of
             Life
             ,
             nor
             so
             to
             distribute
             it
             that
             it
             shall
             be
             turn'd
             into
             the
             Substance
             of
             all
             those
             parts
             of
             the
             Body
             ,
             as
             Bones
             ,
             Nerves
             ,
             Flesh
             ,
             Blood
             ,
             Spirits
             ,
             which
             are
             necessary
             for
             the
             continuation
             of
             it
             ;
             nor
             lastly
             ,
             to
             order
             the
             whole
             distribution
             so
             with
             relation
             of
             every
             part
             to
             every
             other
             ,
             as
             to
             make
             up
             that
             Harmony
             wherein
             Li●…e
             consists
             .
          
           
             Wherefore
             as
             God
             cannot
             derive
             this
             absolute
             Propriety
             to
             Man
             in
             regard
             of
             his
             Omnipotence
             ,
             so
             cannot
             Man
             receive
             it
             in
             regard
             of
             his
             natural
             dependance
             upon
             Him
             :
             But
             
               Life
               continued
               is
            
             as
             fully
             God's
             Propriety
             ,
             as
             
               Life
               first
               bestow'd
            
             ;
             and
             therefore
             it
             must
             be
             an
             Act
             of
             the
             greatest
             Injustice
             for
             any
             Man
             to
             cut
             it
             off
             by
             Self-Murther
             .
          
           
             From
             hence
             we
             may
             clear
             a
             mistake
             which
             People
             may
             be
             very
             apt
             to
             fall
             into
             by
             Life's
             being
             so
             frequently
             
               call'd
               the
               Gift
            
             
             
               of
               God.
            
             If
             by
             this
             they
             mean
             that
             it
             is
             of
             
               God's
               Free-will
            
             and
             Goodness
             that
             it
             is
             begun
             and
             continued
             to
             Man
             ,
             or
             that
             it
             is
             given
             him
             
               for
               his
               use
               only
            
             ,
             they
             are
             
               so
               far
               in
               the
               right
            
             :
             But
             if
             they
             think
             that
             the
             Word
             Gift
             signifies
             here
             an
             
               actual
               transferring
               of
               Right
               to
               any
               thing
            
             ;
             the
             ceasing
             of
             Propriety
             in
             one
             Party
             ,
             and
             the
             beginning
             os
             it
             in
             the
             other
             ,
             as
             this
             concerns
             humane
             Life
             ,
             it
             is
             a
             
               great
               mistake
            
             ;
             because
             as
             
               God
               can
               never
               cease
               giving
            
             ,
             so
             
               Man
               can
               never
               cease
               receiving
               ;
               never
            
             be
             in
             full
             ,
             independent
             possession
             of
             it
             the
             least
             moment
             ;
             and
             consequently
             never
             have
             the
             absolute
             Propriety
             of
             it
             .
          
           
             Besides
             ,
             this
             cou'd
             not
             be
             such
             a
             Gift
             as
             conserr'd
             absolute
             Propriety
             ,
             because
             the
             Civilians
             tell
             us
             ,
             that
             for
             the
             making
             of
             a
             Gift
             valid
             ,
             as
             there
             must
             be
             Donatio
             on
             the
             one
             side
             ,
             so
             there
             must
             be
             Acceptatio
             on
             the
             other
             ;
             for
             if
             the
             first
             should
             be
             sufficient
             without
             the
             last
             ,
             then
             it
             might
             be
             in
             the
             Power
             of
             the
             Giver
             to
             undoe
             the
             Receiver
             .
             Now
             when
             God
             bestowed
             Life
             upon
             Man
             ,
             there
             was
             no
             acceptation
             necessary
             for
             Man
             ,
             nor
             could
             there
             possibly
             be
             any
             such
             acceptation
             ;
             and
             therefore
             Man
             has
             no
             absolute
             Propriety
             of
             his
             Life
             deriv'd
             to
             him
             from
             God
             ,
             by
             way
             of
             Gift
             .
          
           
           
             1.
             
             No
             Acceptation
             was
             necessary
             from
             Man
             ,
             because
             this
             was
             an
             Act
             of
             
               absolute
               Dominion
            
             ,
             and
             Supreme
             Power
             ,
             whereby
             God
             
               has
               a
               Right
            
             to
             create
             what
             he
             pleases
             without
             the
             Consent
             of
             the
             Creature
             :
             Not
             but
             that
             this
             Act
             of
             Supreme
             Power
             was
             also
             an
             Act
             of
             Supreme
             Goodness
             ,
             in
             regard
             of
             the
             great
             Benefit
             which
             Life
             may
             be
             to
             Man
             if
             He
             pleases
             ,
             and
             therefore
             did
             
               not
               want
            
             His
             Consent
             .
          
           
             2.
             
             There
             cou'd
             not
             possibly
             be
             any
             such
             thing
             as
             Acceptation
             in
             this
             Case
             as
             the
             ground
             of
             absolute
             Propriety
             by
             Gift
             ,
             because
             there
             being
             
               no
               Propriety
               without
            
             some
             Act
             of
             the
             
               Free-will
               Antecedent
            
             ,
             as
             to
             the
             choice
             of
             accepting
             or
             rejecting
             (
             as
             has
             been
             said
             ,
             )
             and
             Life
             being
             before
             Free-will
             it self
             ,
             it
             was
             impossible
             that
             this
             Choice
             shou'd
             be
             made
             :
             This
             Argument
             Aquinas
             starts
             ;
             and
             it
             is
             improv'd
             afterwards
             by
             †
             one
             of
             the
             most
             eminent
             of
             his
             Followers
             ,
             who
             assures
             us
             that
             Man
             can
             have
             no
             absolute
             Propriety
             of
             his
             Life
             ;
             because
             
               whatever
               falls
               under
               Man's
               Dominion
               ,
               must
               be
               something
               that
               may
               be
               made
               use
               of
               for
               the
               benefit
            
             
             of
             Man
             as
             already
             possess'd
             of
             Free-will
             ,
             and
             consequently
             of
             Life
             ;
             therefore
             Life
             it self
             ,
             and
             those
             things
             which
             contribute
             naturally
             to
             the
             Being
             of
             Man
             ,
             cannot
             fall
             under
             Man's
             Dominion
             :
             Neither
             can
             the
             Power
             of
             Free-will
             it self
             do
             so
             ,
             which
             altho'
             it
             be
             after
             Life
             ,
             yet
             must
             be
             before
             any
             Dominion
             ,
             because
             it
             is
             the
             very
             Foundation
             of
             all
             Dominion
             whatsoever
             ;
             and
             this
             
               (
               says
               he
            
             )
             is
             the
             true
             and
             solid
             Proof
             that
             no
             Man
             has
             any
             absolute
             Propriety
             or
             Dominion
             over
             his
             Life
             .
          
           
             What
             then
             !
             shall
             we
             say
             that
             Man
             has
             
               no
               Right
               at
               all
            
             ?
             No
             Power
             over
             himself
             or
             his
             Life
             ?
             If
             this
             were
             so
             ,
             how
             could
             he
             venture
             it
             at
             any
             time
             ,
             or
             expose
             it
             to
             danger
             ?
             What
             has
             been
             said
             ,
             does
             not
             imply
             this
             .
             He
             has
             a
             Right
             over
             it
             in
             
               some
               sense
            
             ,
             that
             is
             ,
             a
             
               Right
               of
               Vse
            
             ,
             but
             
               not
               a
               Right
               of
               absolute
               Propriety
               ,
            
             a
             Right
             to
             employ
             it
             for
             that
             end
             for
             which
             he
             receiv'd
             it
             :
             (
             which
             shall
             be
             shewn
             more
             at
             large
             immediately
             )
             and
             upon
             this
             account
             ,
             has
             he
             also
             a
             Right
             to
             
               hazard
               Life
            
             ;
             but
             this
             being
             never
             to
             be
             exerted
             ,
             but
             when
             Life
             is
             certainly
             in
             Danger
             ,
             it
             amounts
             to
             no
             more
             than
             
               a
               Right
               of
               preserving
               it
            
             ;
             which
             is
             a
             Duty
             rather
             than
             a
             Privilege
             ,
             and
             therefore
             cannot
             be
             supposed
             to
             inferr
             ,
             of
             all
             Things
             in
             the
             World
             ,
             any
             
               Power
               or
               Liberty
               to
               destroy
               it
               .
            
          
           
           
             There
             are
             some
             Inferences
             which
             might
             be
             drawn
             from
             this
             Head
             to
             establish
             God's
             absolute
             Propriety
             of
             Life
             ;
             but
             these
             depending
             upon
             the
             End
             or
             Design
             of
             Life
             ,
             may
             ,
             I
             believe
             ,
             be
             brought
             in
             better
             ,
             at
             the
             conclusion
             of
             the
             next
             Chapter
             .
          
        
         
           
             
               CHAP.
               II.
            
             Concerning
             the
             true
             End
             or
             Design
             of
             Humane
             Life
             .
          
           
             IT
             having
             appear'd
             that
             the
             most
             
               wise
               God
               is
               the
               Author
            
             ,
             and
             therefore
             the
             
               Supreme
               Proprietor
               of
               Life
            
             ,
             we
             may
             be
             assured
             for
             the
             same
             reason
             that
             Life
             is
             directed
             to
             
               some
               End
            
             ;
             for
             nothing
             can
             be
             more
             inconsistent
             with
             infinite
             Wisdom
             ,
             than
             to
             make
             the
             least
             part
             of
             the
             Creation
             ,
             much
             more
             
               the
               best
               ,
               to
               no
               purpose
               .
            
          
           
             Accordingly
             ,
             the
             wisest
             Men
             of
             all
             Ages
             have
             acknowledged
             ,
             and
             maintained
             that
             there
             is
             some
             
               such
               End
            
             ,
             though
             they
             have
             not
             agreed
             in
             what
             it
             consists
             :
             Some
             have
             reckoned
             it
             to
             consist
             in
             *
             
               the
               following
               of
               Vniversal
               Reason
            
             ;
             others
             in
             
               the
               following
               of
               Vertue
            
             ;
             
             others
             again
             in
             
               the
               following
               Nature
            
             ;
             or
             in
             
               the
               following
               God.
            
             Towards
             the
             Discovery
             of
             this
             ,
             we
             may
             ,
             I
             think
             ,
             lay
             down
             these
             things
             as
             certain
             .
          
           
             I.
             That
             whatever
             the
             End
             of
             humane
             Life
             is
             ,
             what
             Disputes
             soever
             there
             may
             be
             concerning
             it
             ;
             
               it
               is
               not
               the
               destroying
               it
            
             ;
             since
             nothing
             can
             have
             Being
             given
             to
             it
             ,
             only
             in
             order
             to
             the
             not
             being
             .
          
           
             II.
             That
             the
             End
             of
             humane
             Life
             must
             be
             something
             ,
             which
             it
             
               is
               in
               every
               Man's
               Power
               to
               perform
               ,
            
             otherwise
             this
             wou'd
             detract
             both
             from
             the
             Goodness
             and
             Wisdom
             of
             God
             ;
             and
             therefore
             it
             cannot
             depend
             upon
             any
             thing
             without
             us
             ,
             as
             Wealth
             ,
             Honour
             ,
             or
             the
             Pleasures
             of
             Sensation
             ,
             or
             the
             obtaining
             whatever
             *
             
               seems
               good
            
             to
             any
             one
             ,
             or
             avoiding
             whatever
             
               seems
               evil
            
             to
             him
             ,
             for
             none
             of
             these
             things
             are
             at
             the
             absolute
             command
             or
             disposal
             of
             Man
             ;
             wherefore
             that
             which
             is
             the
             universal
             End
             of
             every
             Man's
             Life
             ,
             must
             be
             something
             which
             depends
             only
             upon
             every
             Man's
             self
             ,
             and
             which
             no
             Events
             or
             outward
             Circumstances
             can
             hinder
             him
             from
             observing
             ,
             if
             he
             will.
             
          
           
           
             III.
             The
             End
             of
             Life
             must
             be
             answerable
             
               to
               that
               degree
               of
               Capacity
               which
               the
               Creature
               has
               in
               respect
               of
               other
               Creatures
               .
            
             Life
             is
             common
             to
             Beasts
             as
             well
             as
             Man
             ;
             the
             End
             of
             their
             Being
             ,
             is
             to
             live
             ,
             because
             by
             the
             Faculties
             which
             they
             are
             endowed
             withal
             ,
             they
             are
             capable
             of
             no
             more
             ,
             than
             what
             is
             proper
             for
             the
             promoting
             of
             this
             ;
             but
             Man
             is
             capable
             of
             more
             ,
             because
             endowed
             with
             nobler
             Faculties
             ;
             and
             therefore
             must
             have
             a
             nobler
             End
             than
             they
             ,
             and
             consequently
             a
             greater
             degree
             of
             Happiness
             .
          
           
             These
             things
             being
             granted
             ,
             the
             best
             way
             to
             discover
             the
             
               True
               End
               of
               Man's
               Life
            
             will
             be
             to
             consider
             
               Humane
               Nature
            
             attentively
             ,
             according
             to
             that
             Rank
             which
             it
             bears
             in
             
               Vniversal
               Nature
            
             :
             To
             this
             purpose
             it
             may
             be
             of
             some
             Use
             to
             examine
             what
             may
             be
             the
             true
             meaning
             of
             that
             Maxim
             ,
             which
             was
             in
             so
             much
             Credit
             among
             the
             
               ancient
               Greeks
               and
               Romans
               ,
               viz.
               The
               following
               Nature
               .
            
          
           
             The
             Word
             Nature
             is
             sometimes
             a
             very
             general
             Term
             ,
             and
             then
             signifies
             
               that
               Course
            
             which
             the
             great
             Creator
             did
             put
             the
             whole
             World
             to
             act
             in
             ;
             sometimes
             in
             a
             more
             limited
             sense
             ,
             it
             signifies
             
               that
               Rule
            
             which
             he
             gave
             to
             each
             Creature
             to
             act
             by
             ,
             for
             the
             
             
               fulfilling
               of
               that
               particular
               End
               for
               which
               it
               was
               made
               ,
               in
               proper
               Harmony
               and
               Consent
               with
               the
               Vniverse
               .
            
             Thus
             not
             only
             Beasts
             ,
             but
             Plants
             ,
             even
             Stones
             and
             Minerals
             ,
             and
             every
             Element
             ,
             may
             be
             said
             to
             follow
             Nature
             :
             Yet
             since
             there
             are
             different
             Faculties
             appropriated
             to
             each
             of
             these
             ,
             by
             which
             they
             excel
             each
             other
             accordingly
             ;
             and
             as
             Beasts
             excel
             Plants
             by
             Sensation
             ,
             so
             Man
             excels
             them
             by
             Reason
             :
             The
             
               true
               sense
            
             of
             the
             
               following
               Nature
            
             ,
             and
             
               the
               true
               End
            
             of
             all
             created
             Beings
             is
             
               the
               working
               according
               to
               the
               utmost
               of
               their
               Capacities
               ,
               or
               according
               to
               that
               Superiour
               Faculty
               or
               Power
               wherewith
               they
               are
               endowed
               ,
               and
               by
               which
               they
               are
               distinguished
               from
               one
               another
               .
            
             To
             bring
             this
             particularly
             to
             Man
             ;
             the
             
               utmost
               Capacity
               of
               Beasts
            
             depends
             upon
             the
             Faculties
             or
             Powers
             of
             
               Sensation
               :
               The
               utmost
               Capacity
               of
               Man
            
             depends
             upon
             the
             Powers
             of
             a
             
               Rational
               Soul.
            
             Now
             Beasts
             act
             by
             necessity
             ,
             they
             follow
             directly
             where-ever
             sense
             does
             lead
             ;
             but
             Man
             is
             a
             
               voluntary
               Agent
            
             ,
             able
             to
             discover
             of
             himself
             what
             is
             his
             Duty
             ,
             and
             to
             follow
             this
             of
             
               Choice
               ,
               not
               of
               Necessity
            
             :
             Wherefore
             there
             must
             be
             
               two
               principal
               Fountains
            
             of
             Man's
             Actions
             ,
             namely
             ,
             
               Knowledge
               and
               Free-will
            
             .
             Again
             we
             must
             distinguish
             concerning
             Knowledge
             ;
             for
             this
             is
             of
             various
             kinds
             ,
             according
             as
             its
             Objects
             are
             ;
             that
             which
             is
             
             concern'd
             in
             the
             present
             Question
             is
             
               the
               knowledge
               of
               those
               Rules
               and
               Laws
               by
               which
               our
               Actions
               ought
               to
               be
               guided
               ,
            
             the
             
               knowledge
               of
               our
               Duty
            
             ,
             as
             usually
             divided
             according
             to
             its
             
               three
               chief
            
             Objects
             ,
             God
             ,
             our
             Neighbour
             ,
             and
             our selves
             :
             This
             Knowledge
             ;
             so
             much
             of
             Reason
             as
             this
             implies
             ,
             is
             easie
             to
             be
             attain'd
             unto
             by
             the
             meanest
             Capacities
             ;
             for
             tho'
             there
             are
             three
             Objects
             about
             which
             Humane
             Actions
             are
             chiefly
             concern'd
             ,
             yet
             this
             variety
             does
             not
             hinder
             the
             clearness
             of
             Man's
             Knowledge
             ,
             as
             to
             the
             
               Fundamentals
               of
               his
               Duty
            
             ,
             towards
             each
             particular
             Object
             .
             For
             instance
             ,
             who
             can
             be
             ignorant
             ?
             Or
             who
             must
             not
             consent
             immediately
             ?
             
               That
               the
               Supreme
               Being
               to
               whom
               we
               owe
               Life
               ,
               and
               all
               Things
               ,
               ought
               to
               be
               honoured
            
             ;
             or
             
               that
               we
               ought
               to
               do
               by
               others
               as
               we
               wou'd
               be
               done
               by
               our selves
               ;
               or
               that
               we
               ought
               not
               to
               injure
               our
               Health
               ,
               or
               act
               against
               our
               Knowledge
               ,
               or
               do
               any
               thing
               to
               impair
               ,
               much
               less
               to
               destroy
               those
               Faculties
               by
               which
               we
               excel
               other
               Creatures
               :
            
             These
             are
             Truths
             which
             are
             so
             plain
             and
             self-evident
             ,
             that
             the
             very
             mention
             of
             'em
             is
             Demonstration
             ;
             and
             therefore
             no
             Man
             can
             plead
             Ignorance
             in
             this
             Case
             ,
             or
             that
             his
             
               own
               Reason
            
             tells
             him
             otherwise
             .
          
           
             This
             then
             is
             the
             first
             Fountain
             of
             humane
             Actions
             ,
             
               knowledge
               of
               Duty
            
             :
             And
             such
             
             Knowledge
             being
             to
             be
             attain'd
             unto
             by
             Reason
             alone
             ,
             and
             yet
             to
             be
             attain'd
             easily
             by
             every
             Man's
             Reason
             ,
             such
             Knowledge
             being
             the
             Perfection
             of
             that
             noble
             Faculty
             ,
             I
             desire
             leave
             to
             distinguish
             it
             in
             the
             following
             Discourse
             (
             when
             I
             mention
             the
             End
             of
             Life
             )
             by
             the
             Word
             REASON
             .
          
           
             But
             yet
             the
             easiness
             of
             this
             Knowledge
             wou'd
             signifie
             nothing
             unto
             Man
             ,
             unless
             the
             Will
             did
             put
             it
             in
             Execution
             :
             It
             must
             be
             readily
             applied
             ,
             and
             reduc'd
             to
             Action
             ,
             or
             else
             our
             Duty
             wou'd
             remain
             unperform'd
             :
             Thus
             ,
             
               't
               is
               not
               sufficient
            
             for
             a
             Man
             to
             know
             that
             God
             must
             be
             honour'd
             ,
             that
             his
             Neighbour
             is
             to
             be
             us'd
             as
             himself
             ,
             or
             that
             he
             ought
             to
             do
             himself
             no
             Injury
             ,
             
               unless
               this
               were
               put
               in
               practice
               ,
            
             by
             his
             being
             pious
             ,
             just
             ,
             patient
             ,
             temperate
             ,
             &c.
             
             Wherefore
             
               the
               Compliance
               of
               the
               Will
               with
               that
               which
               it
               knows
               to
               be
               its
               Duty
               ,
               is
               the
               chief
               thing
               to
               be
               taken
               care
               of
               .
            
             The
             Vices
             of
             Men
             come
             not
             so
             much
             from
             
               want
               of
               Knowledge
            
             or
             Reason
             in
             this
             Case
             ,
             as
             from
             
               want
               of
               such
               Compliance
            
             :
             And
             the
             true
             Notion
             of
             a
             
               weak
               Man
            
             ,
             is
             not
             so
             much
             from
             his
             
               being
               ignorant
            
             of
             his
             Duty
             ,
             as
             from
             
               his
               not
               doing
            
             what
             he
             knows
             to
             be
             so
             .
             On
             the
             other
             side
             ,
             that
             which
             makes
             a
             
               good
               Man
            
             ,
             is
             not
             
               greatness
               of
               Knowledge
            
             ,
             but
             the
             
               bending
               of
               his
               Will
               vigorously
               in
               all
            
             Circumstances
             
             whatsoever
             to
             the
             doing
             what
             he
             knows
             is
             his
             Duty
             .
             And
             therefore
             the
             doing
             so
             ,
             is
             that
             which
             has
             obtain'd
             the
             venerable
             Name
             of
             VIRTVE
             ;
             for
             VIRTUE
             
               is
               the
               force
               and
               vigour
               of
               the
               FreeWill
               ,
            
             through
             which
             the
             Soul
             
               complies
               chearfully
               and
               gladly
            
             with
             what
             it
             knows
             to
             be
             Duty
             :
             Which
             
               force
               or
               vigour
               takes
               different
               Names
            
             according
             to
             its
             
               different
               Objects
            
             (
             above-mentioned
             )
             and
             is
             call'd
             
               Piety
               ,
               Justice
               ,
               Beneficence
               ,
               Constancy
               ,
               Temperance
               ,
            
             &c.
             
          
           
             If
             this
             is
             allow'd
             ,
             it
             will
             not
             be
             difficult
             to
             show
             wherein
             Man's
             
               true
               Happiness
            
             consists
             ;
             for
             this
             is
             the
             natural
             result
             of
             what
             has
             been
             said
             ,
             
               't
               is
               that
               Rest
               or
               Ease
            
             which
             the
             Soul
             enjoys
             after
             it
             has
             
               mov'd
               regularly
               and
               vigorously
            
             in
             the
             doing
             of
             its
             Duty
             .
             'T
             is
             the
             
               sweet
               Fruition
            
             which
             it
             is
             blest
             withal
             upon
             the
             
               just
               sense
               of
               the
               proper
               Vse
               of
               its
               Free
               Will
               ,
            
             and
             its
             having
             
               faithfully
               discharged
               the
               End
               for
               which
               it
               was
               made
            
             ;
             which
             it
             being
             impossible
             to
             do
             otherwise
             ,
             than
             by
             Reasons
             showing
             
               what
               is
               Duty
            
             ;
             and
             
               Free
               Will
               's
               obeying
            
             accordingly
             ,
             I
             conclude
             that
             the
             
               true
               End
            
             or
             Design
             of
             humane
             Life
             ,
             is
             THE
             FOLLOWING
             OF
             REASON
             BY
             VIRTUE
             .
          
           
             I
             will
             not
             contend
             but
             that
             the
             
               following
               of
               Reason
            
             m●…ght
             possibly
             signifie
             as
             much
             ,
             as
             
               the
               following
               of
               Reason
               by
               Virtue
            
             ;
             because
             
             the
             Word
             Following
             seems
             to
             imply
             an
             Act
             of
             Free-will
             ;
             and
             if
             this
             be
             according
             to
             Reason
             ,
             as
             to
             the
             Government
             of
             humane
             Actions
             ,
             (
             which
             is
             the
             thing
             meant
             all
             along
             )
             it
             must
             be
             Virtuous
             ;
             so
             ,
             perhaps
             ,
             
               the
               following
               of
               Virtue
            
             only
             ,
             might
             include
             the
             other
             too
             :
             However
             ,
             since
             these
             two
             Expressions
             have
             been
             us'd
             and
             taken
             in
             different
             Senses
             heretofore
             ,
             and
             may
             still
             be
             liable
             to
             Exception
             ;
             since
             it
             is
             
               necessary
               to
               fix
               the
               End
               of
               Life
               ,
            
             which
             I
             shall
             have
             occasion
             to
             refer
             to
             so
             often
             in
             this
             Discourse
             ,
             in
             
               some
               particular
               Terms
            
             or
             other
             :
             I
             thought
             it
             most
             convenient
             to
             make
             use
             of
             these
             ,
             and
             hope
             that
             the
             doing
             so
             will
             not
             be
             look'd
             upon
             as
             any
             Affectation
             .
          
           
             This
             then
             is
             that
             which
             I
             take
             to
             be
             the
             great
             End
             of
             Humane
             Life
             ,
             which
             I
             shall
             *
             further
             confirm
             ,
             when
             I
             come
             to
             consider
             the
             Objections
             which
             may
             be
             rais'd
             against
             it
             .
             Wherefore
             to
             apply
             this
             to
             our
             present
             purpose
             ,
             from
             what
             has
             been
             said
             may
             be
             inferr'd
             ,
          
           
             1.
             
             That
             since
             there
             is
             certainly
             
               some
               End
               or
               other
            
             for
             which
             Man
             has
             Life
             ;
             whether
             it
             be
             the
             same
             End
             or
             no
             which
             we
             have
             assign'd
             ,
             thus
             far
             we
             may
             be
             assur'd
             that
             Self-murther
             is
             unlawful
             upon
             
             this
             Account
             ,
             because
             by
             this
             Act
             ,
             Man
             
               positively
               renounces
               that
               End
            
             ,
             and
             destroys
             irrecoverably
             the
             means
             of
             obtaining
             it
             .
          
           
             2.
             
             If
             the
             true
             End
             of
             Humane
             Life
             ,
             is
             Man's
             working
             according
             to
             the
             utmost
             of
             those
             Faculties
             by
             which
             he
             excels
             other
             Creatures
             ,
             
               the
               following
               of
               Reason
               by
               Virtue
            
             ;
             then
             it
             is
             
               impossible
               that
               any
               one
               who
               does
               so
               ,
               any
               good
               Man
               ,
            
             shou'd
             ever
             be
             inclin'd
             to
             
               destroy
               his
               Life
            
             ;
             because
             the
             worse
             his
             Circumstances
             are
             ,
             the
             nobler
             Compass
             shall
             his
             Free-will
             have
             to
             follow
             its
             Reason
             by
             several
             Virtues
             ;
             and
             the
             more
             it
             does
             so
             ,
             the
             more
             it
             must
             be
             satisfied
             with
             it self
             ,
             and
             therefore
             cannot
             at
             the
             same
             time
             be
             inclin'd
             to
             destroy
             
               that
               very
               Satisfaction
            
             by
             Self-Murther
             .
          
           
             From
             hence
             also
             some
             Inferences
             may
             be
             drawn
             for
             the
             confirming
             of
             what
             was
             said
             above
             ,
             concerning
             Man's
             having
             no
             
               absolute
               Propriety
               of
               his
               Life
            
             .
             As
             ,
          
           
             1.
             
             If
             there
             be
             a
             
               certain
               End
            
             of
             Humane
             Life
             ,
             then
             there
             must
             be
             also
             
               certain
               Rules
               or
               Laws
            
             ,
             which
             Man
             must
             be
             bound
             to
             observe
             in
             the
             pursuing
             of
             that
             End
             ;
             which
             Laws
             being
             founded
             in
             Nature
             ,
             and
             not
             depending
             upon
             Man's
             Choice
             or
             Consent
             ,
             oblige
             him
             whether
             
               he
               will
               or
               no.
            
             If
             there
             are
             such
             Laws
             as
             these
             (
             some
             of
             which
             are
             
             above-mentioned
             )
             which
             Man
             is
             thus
             indispensably
             oblig'd
             to
             observe
             ,
             while
             he
             has
             Reason
             left
             ,
             then
             he
             cannot
             have
             such
             an
             absolute
             Propriety
             of
             Life
             ,
             as
             to
             destroy
             it
             when
             he
             pleases
             .
          
           
             2.
             
             If
             there
             be
             such
             Laws
             as
             these
             ,
             all
             Laws
             suppose
             Reward
             and
             Punishment
             ,
             otherwise
             they
             wou'd
             be
             to
             no
             purpose
             .
             Now
             when
             Man
             is
             in
             the
             
               State
               of
               Nature
            
             ,
             he
             
               cannot
               be
               made
               to
               suffer
               any
               Punishment
            
             for
             transgressing
             any
             
               Law
               of
               Nature
            
             ;
             he
             cannot
             be
             suppos'd
             to
             punish
             himself
             ,
             and
             no
             body
             else
             has
             any
             Right
             to
             punish
             him
             ;
             wherefore
             
               there
               must
               be
               another
               State
            
             ,
             wherein
             he
             must
             be
             
               liable
               to
               account
               for
               the
               use
            
             which
             he
             has
             made
             of
             Life
             ;
             and
             if
             so
             ,
             he
             cannot
             possibly
             have
             
               any
               absolute
               Propriety
               of
               that
            
             ,
             which
             he
             is
             not
             only
             accountable
             for
             every
             moment
             that
             he
             has
             it
             ,
             but
             also
             liable
             to
             Punishment
             for
             the
             
               misuse
               of
               it
            
             ,
             and
             much
             more
             for
             the
             
               destruction
               of
            
             it
             .
          
           
             3.
             
             Supposing
             that
             Man
             had
             
               a
               derivative
               Propriety
            
             of
             his
             Life
             from
             God
             ;
             yet
             if
             there
             be
             a
             
               certain
               End
            
             for
             which
             Life
             was
             bestowed
             ,
             that
             Propriety
             cannot
             be
             absolute
             ,
             because
             it
             must
             be
             conditional
             ;
             nor
             can
             it
             ever
             become
             absolute
             by
             the
             
               ceasing
               of
               the
               Condition
            
             ,
             because
             the
             Condition
             can
             never
             be
             perform'd
             so
             fully
             as
             to
             be
             cancell'd
             .
             The
             
             Condition
             here
             is
             the
             same
             with
             the
             End
             of
             Life
             ,
             
               the
               following
               of
               Reason
               by
               Virtue
               .
            
             There
             can
             be
             
               no
               Circumstances
            
             of
             Life
             where
             this
             is
             not
             absolutely
             necessary
             .
             A
             Man
             can
             never
             
               have
               done
            
             being
             reasonable
             or
             virtuous
             ;
             never
             
               fulfil
               this
               End
               so
               far
            
             as
             to
             have
             liberty
             to
             destroy
             himself
             ;
             unless
             we
             will
             say
             ,
             that
             the
             more
             a
             Man
             has
             of
             Reason
             ,
             the
             
               greater
               Right
            
             he
             would
             have
             to
             
               renounce
               it
            
             ;
             and
             the
             
               better
               use
            
             that
             he
             can
             make
             of
             Life
             ,
             the
             
               more
               liberty
            
             he
             would
             have
             of
             
               not
               living
               at
               all
            
             .
          
           
             I
             shall
             conclude
             what
             has
             been
             said
             concerning
             
               the
               Propriety
               which
               God
               has
               reserv'd
               to
               himself
               of
            
             Humane
             Life
             ,
             and
             the
             End
             for
             which
             Man
             has
             it
             from
             him
             ,
             with
             observing
             that
             both
             these
             have
             been
             acknowledg'd
             by
             the
             wisest
             Philosophers
             .
             For
             Instance
             ,
          
           
             *
             Plato
             makes
             Socrates
             to
             say
             ,
             
               That
               the
               Gods
               have
               a
               peculiar
               Care
               of
               us
               :
               That
               Man
               is
               one
               of
               those
               Things
               of
               which
               they
               have
               reserv'd
               to
               themselves
               a
               particular
               Propriety
               .
            
             From
             which
             he
             infers
             ,
             That
             
               as
               a
               Man
               wou'd
               be
               angry
               with
               his
               Slave
               if
               he
               shou'd
               kill
               himself
               without
               his
               leave
               ,
               and
               wou'd
               punish
               him
               if
               he
               cou'd
               for
               so
               doing
               ,
               so
               perhaps
               ,
            
             says
             he
             ,
             
               God
               wou'd
               deal
               with
               Man
               if
               he
               should
               kill
               himself
               ,
            
             
             
               unless
               he
               himself
               imposes
               a
               Necessity
               upon
               him
               ,
               as
               he
               does
               now
               upon
               me
            
             ;
             meaning
             as
             to
             his
             drinking
             the
             Poison
             after
             that
             he
             had
             been
             condemn'd
             to
             die
             .
             *
             Pythagoras
             ,
             to
             shew
             the
             Unlawfulness
             of
             destroying
             God's
             Propriety
             ,
             and
             forsaking
             the
             End
             for
             which
             Life
             was
             given
             ,
             lays
             it
             down
             for
             one
             of
             his
             Rules
             ,
             
               That
               no
               Man
               ought
               to
               quit
               his
               Station
               ,
               without
               the
               express
               Command
               of
               his
               Superiour
               Officer
               ;
               that
               is
               ,
               of
               God
               ,
            
             as
             Cicero
             explains
             it
             .
             And
             he
             also
             representing
             the
             Transport
             of
             young
             †
             
               Scipio
               Aemilianus
            
             ,
             when
             he
             saw
             his
             Grandfather
             Africanus
             ,
             and
             his
             Father
             Paulus
             ,
             and
             other
             
               Roman
               Heroes
            
             appear
             to
             him
             in
             a
             Dream
             in
             a
             Place
             of
             Happiness
             and
             Glory
             ,
             and
             burnt
             with
             a
             youthful
             Ardour
             and
             Impatience
             to
             come
             to
             'em
             ,
             He
             makes
             his
             Great
             Father
             reply
             to
             him
             
               It
               must
               not
               be
               so
               ,
               unless
               the
               God
               ,
               to
               whom
               belongs
               this
               vast
               and
               glorious
               Circumference
               that
               you
               behold
               ;
               unless
               that
               God
               sets
               you
               at
               liberty
               himself
               from
               that
               Body
               which
               he
               has
               confin'd
               you
               to
               ,
               there
               can
               be
               no
               Entrance
               hither
               ;
               wherefore
               ,
               my
               dear
            
             Publius
             ,
             
               you
               ,
               and
               all
               good
               Men
               ,
               must
               be
               contented
               to
               retain
               your
               minds
               within
               your
               Bodies
               ,
               nor
               remove
               out
               of
               humane
               Life
               ,
               without
               his
               Command
               who
               gave
               it
               you
               ,
            
             
             left
             you
             shou'd
             seem
             guilty
             of
             deserting
             the
             Post
             ,
             which
             God
             has
             assign'd
             to
             you
             as
             you
             are
             Men
             :
             But
             follow
             Justice
             ,
             Scipio
             ,
             follow
             Piety
             ,
             as
             this
             your
             Grandfather
             ,
             and
             I
             did
             before
             you
             .
             Such
             a
             Life
             as
             that
             ,
             is
             the
             direct
             way
             to
             Heaven
             ,
             
               says
               that
               great
               Man
               ,
               not
               the
            
             killing
             of
             ones
             self
             ,
             
               though
               even
               out
               of
               Impatience
               of
               arriving
               thither
               .
            
          
        
         
           
             
               CHAP.
               III.
            
             Man
             Consider'd
             as
             a
             Member
             of
             Civil
             Society
             .
             Self-Murther
             prov'd
             by
             several
             Argument's
             to
             be
             Destructive
             to
             Civil
             Society
             ;
             from
             which
             ,
             and
             what
             was
             said
             before
             ,
             concluded
             to
             be
             an
             Act
             of
             the
             greatest
             Injustice
             and
             therefore
             unlawful
             .
          
           
             HItherto
             we
             have
             considered
             Man
             as
             Single
             and
             Independent
             from
             Humane
             Laws
             ,
             and
             show'd
             that
             as
             he
             is
             so
             ,
             Self-Murther
             is
             an
             Act
             of
             Injustice
             towards
             God
             ,
             by
             destroying
             that
             
               which
               is
               his
               alone
            
             ;
             and
             also
             both
             towards
             God
             and
             towards
             a
             Man
             's
             own
             self
             ,
             by
             the
             positive
             and
             wilful
             refusal
             of
             
               performing
               that
               end
            
             for
             which
             he
             received
             Life
             ,
             and
             in
             which
             his
             happiness
             truly
             consists
             .
             Let
             us
             in
             the
             next
             place
             ,
             for
             a
             further
             confirmation
             of
             the
             unlawfulness
             
             of
             this
             Act
             ,
             consider
             Man
             as
             
               a
               Member
               of
               Civil
               Society
            
             .
          
           
             And
             this
             we
             ought
             to
             do
             with
             the
             greater
             attention
             ,
             because
             ,
             though
             it
             may
             be
             convenient
             in
             some
             respects
             to
             consider
             him
             in
             the
             individual
             ,
             and
             in
             the
             state
             of
             Nature
             ,
             yet
             this
             is
             only
             Notional
             ;
             he
             cannot
             be
             so
             as
             to
             any
             part
             of
             the
             World
             which
             we
             have
             to
             do
             withal
             ,
             nor
             can
             he
             be
             so
             at
             any
             time
             but
             to
             his
             great
             Misfortune
             ,
             for
             as
             't
             is
             necessary
             
               for
               his
               Security
            
             ,
             that
             he
             should
             be
             under
             some
             Government
             ,
             so
             is
             it
             likewise
             necessary
             ,
             
               for
               the
               Perfection
               of
               his
               Nature
               :
            
             for
             his
             having
             a
             larger
             and
             a
             nobler
             compass
             for
             his
             Reason
             and
             his
             Virtue
             ;
             there
             being
             several
             Virtues
             which
             cannot
             be
             exercis'd
             by
             Man
             when
             alone
             ,
             but
             which
             owe
             their
             being
             to
             Society
             .
          
           
             If
             then
             we
             consider
             Man
             in
             this
             manner
             ,
             his
             Obligations
             to
             preserve
             Life
             are
             still
             more
             ;
             both
             as
             the
             end
             of
             Life
             is
             enlarg'd
             ,
             (
             the
             good
             of
             others
             ,
             as
             well
             as
             his
             own
             being
             concern'd
             in
             it
             )
             and
             as
             he
             has
             then
             less
             to
             do
             with
             
               his
               Life
            
             ,
             (
             the
             use
             of
             it
             being
             more
             at
             others
             disposal
             )
             than
             when
             he
             was
             consider'd
             in
             the
             state
             of
             Nature
             :
             Because
             he
             has
             not
             then
             the
             same
             Authority
             to
             defend
             himself
             which
             he
             had
             before
             ,
             but
             is
             bound
             in
             most
             Cases
             to
             have
             recourse
             to
             the
             Magistrate
             for
             this
             purpose
             .
             Besides
             ,
             
             by
             enjoying
             the
             benefit
             of
             Protection
             in
             any
             Government
             ,
             he
             must
             be
             supposed
             either
             tacitly
             or
             expresly
             to
             have
             consented
             in
             a
             mutual
             Agreement
             of
             Offence
             and
             Defence
             for
             the
             maintaining
             of
             the
             same
             Protection
             ;
             which
             being
             chiefly
             for
             the
             preservation
             of
             Life
             ,
             as
             Self-Murther
             must
             be
             unlawful
             ,
             so
             it
             must
             be
             absurd
             .
             But
             that
             which
             is
             most
             considerable
             and
             sufficient
             of
             it self
             to
             prove
             Self-Murther
             to
             be
             unlawful
             ,
             is
             ,
             that
             this
             may
             prove
             
               destructive
               to
               the
               very
               Being
               of
               Society
               ,
            
             as
             will
             appear
             if
             we
             consider
             the
             Reasons
             following
             .
          
           
             1.
             
             Because
             this
             wholly
             destroys
             the
             
               best
               Measure
            
             of
             mutual
             Kindness
             and
             Justice
             ,
             that
             which
             is
             generally
             confess'd
             to
             be
             one
             of
             the
             chiefest
             and
             plainest
             Laws
             of
             Nature
             ;
             namely
             
               the
               doing
               to
               others
               as
               we
               would
               be
               done
               to
               our selves
               :
            
             The
             greatest
             injury
             that
             can
             be
             done
             to
             another
             is
             the
             Murthering
             of
             him
             ;
             now
             if
             a
             Man
             has
             the
             liberty
             to
             Murther
             himself
             ,
             the
             measure
             of
             Justice
             in
             the
             most
             important
             Concerns
             towards
             others
             is
             broken
             ;
             nor
             can
             it
             signifie
             any
             thing
             to
             say
             ,
             that
             this
             is
             done
             out
             of
             love
             to
             ones
             self
             ,
             because
             it
             may
             be
             pretended
             that
             it
             may
             be
             done
             out
             of
             love
             to
             another
             too
             ,
             yet
             no
             one
             sure
             will
             ever
             allow
             this
             as
             a
             reasonable
             pretence
             for
             the
             Murther
             of
             his
             Neighbour
             .
          
           
           
             2.
             
             This
             wou'd
             utterly
             destroy
             
               the
               force
               of
               Humane
               Laws
            
             ;
             Man's
             having
             a
             right
             or
             power
             to
             kill
             himself
             ,
             when
             he
             thinks
             siting
             ,
             wou'd
             make
             void
             all
             Obligation
             to
             Humane
             Laws
             ,
             as
             to
             the
             threats
             of
             Punishment
             ,
             without
             a
             dread
             of
             which
             no
             Law
             wou'd
             signifie
             any
             thing
             :
             The
             greatest
             Punishment
             that
             Humane
             Laws
             can
             threaten
             is
             Death
             ;
             now
             if
             Men
             have
             Authority
             to
             kill
             themselves
             ,
             and
             be
             taught
             and
             perswaded
             that
             they
             have
             so
             ,
             and
             be
             encouraged
             by
             the
             Examples
             of
             others
             ,
             which
             will
             not
             be
             wanting
             ,
             when
             Men
             are
             so
             perswaded
             ;
             the
             threats
             of
             Death
             will
             be
             despis'd
             as
             to
             the
             disgrace
             or
             torment
             of
             it
             when
             publick
             ,
             because
             they
             may
             bring
             it
             upon
             themselves
             with
             ease
             and
             privacy
             at
             home
             ,
             and
             therefore
             they
             will
             not
             be
             oblig'd
             to
             any
             Duty
             ,
             by
             the
             fear
             of
             this
             ,
             much
             less
             by
             the
             fear
             of
             any
             thing
             else
             ;
             but
             wou'd
             Rob
             ,
             Ravish
             ,
             Murther
             ,
             &c.
             
          
           
             3.
             
             Whatever
             the
             Reasons
             are
             ,
             in
             relation
             to
             Civil
             Society
             ,
             for
             which
             the
             Murther
             of
             another
             is
             forbidden
             ;
             the
             
               same
               hold
               and
               perhaps
               with
               greater
               force
               ,
            
             as
             to
             the
             Murthering
             of
             ones
             self
             ;
             those
             Reasons
             are
             chiefly
             the
             
               having
               no
               Authority
            
             ,
             the
             
               depriving
               the
               Publick
               of
               a
               Subject
               ,
            
             the
             
               impossibility
               of
               making
               any
               Equivalent
               Satisfaction
               .
            
             The
             two
             first
             of
             these
             are
             of
             the
             same
             force
             as
             to
             the
             
             Murthering
             of
             ones
             self
             ,
             the
             third
             seems
             to
             be
             of
             much
             greater
             ;
             for
             he
             that
             Murthers
             another
             may
             make
             some
             satisfaction
             as
             to
             publick
             Justice
             ,
             by
             the
             forfeiture
             of
             his
             own
             Life
             ,
             and
             he
             that
             forfeits
             his
             Life
             publickly
             upon
             this
             Account
             makes
             some
             amends
             to
             the
             State
             ,
             under
             which
             he
             lives
             ,
             by
             deterring
             others
             from
             committing
             the
             same
             Crime
             by
             the
             Example
             of
             his
             Punishment
             ;
             whereas
             on
             the
             contrary
             ,
             he
             that
             Murthers
             himself
             ,
             not
             
               only
               evades
               all
               satisfaction
            
             to
             the
             Publick
             as
             to
             the
             paying
             Personal
             and
             Sensible
             Punishment
             ;
             but
             in
             so
             doing
             
               gives
               encouragement
            
             to
             others
             to
             commit
             the
             same
             :
             Wherefore
             Self-Murther
             may
             be
             a
             greater
             Crime
             
               in
               regard
               of
               the
               Publick
            
             ,
             especially
             if
             it
             be
             a
             publick
             Person
             ,
             than
             the
             Murthering
             of
             another
             Man
             ;
             and
             if
             so
             is
             undoubtedly
             forbidden
             by
             that
             Law
             of
             Nature
             ,
             
               Thou
               shalt
               not
               kill
            
             :
             otherwise
             that
             Law
             would
             be
             very
             imperfect
             ,
             and
             reach
             only
             to
             the
             lesser
             Crime
             ,
             and
             permit
             the
             greater
             .
          
           
             Lastly
             ,
             For
             a
             Man
             to
             have
             a
             right
             to
             kill
             himself
             when
             ever
             he
             pleases
             ,
             must
             be
             destructive
             to
             Civil
             Government
             ;
             because
             this
             Right
             
               must
               be
               Vniversal
            
             :
             One
             Man
             may
             exercise
             it
             as
             well
             as
             another
             ;
             and
             since
             
               no
               publick
               rule
            
             can
             be
             given
             to
             show
             when
             ,
             in
             
               what
               circumstances
            
             of
             Adversity
             ,
             (
             which
             
             are
             more
             or
             less
             felt
             by
             different
             Men
             ,
             according
             to
             their
             different
             Portions
             of
             Reason
             or
             Vertue
             ,
             their
             Courage
             or
             Constitution
             )
             since
             ,
             I
             say
             ,
             no
             publick
             rule
             can
             be
             given
             to
             all
             Men
             to
             prescribe
             the
             
               Case
               exactly
            
             wherein
             it
             shall
             be
             reasonable
             and
             lawful
             to
             put
             this
             Right
             in
             Execution
             ;
             every
             Man
             must
             be
             left
             to
             judge
             for
             himself
             ,
             that
             is
             ,
             to
             be
             led
             as
             his
             own
             Passions
             or
             Appetites
             guide
             him
             .
             After
             this
             rate
             great
             numbers
             may
             make
             themselves
             away
             ,
             which
             by
             Example
             and
             Custom
             may
             grow
             still
             greater
             and
             greater
             ,
             till
             the
             Publick
             is
             weaken'd
             not
             only
             by
             the
             loss
             of
             several
             of
             its
             Members
             ,
             but
             also
             by
             the
             check
             and
             stop
             which
             there
             must
             be
             upon
             all
             Business
             ,
             and
             Trade
             ,
             Trust
             in
             one
             another
             ;
             since
             the
             strictest
             Obligations
             to
             this
             purpose
             may
             be
             thus
             evaded
             .
          
           
             Add
             to
             this
             the
             misery
             of
             the
             Family
             particularly
             concern'd
             ,
             the
             horrid
             sense
             which
             such
             an
             Act
             imprints
             upon
             the
             best
             Mens
             Minds
             ,
             the
             general
             Aversion
             which
             it
             causes
             ,
             and
             consequently
             the
             shame
             of
             the
             Relations
             and
             Acquaintance
             of
             the
             Self-Murtherer
             ,
             and
             very
             often
             too
             the
             Confusion
             and
             Desolation
             of
             the
             forsaken
             Widow
             or
             Orphans
             ;
             all
             which
             must
             be
             of
             ill
             Consequence
             to
             any
             State
             ,
             especially
             if
             the
             Fact
             is
             frequently
             committed
             .
          
           
           
             But
             lest
             this
             should
             give
             any
             colour
             for
             the
             plausible
             pretence
             of
             Compassion
             which
             is
             commonly
             made
             use
             of
             by
             those
             who
             are
             concern'd
             in
             the
             
               Coroner's
               Inquest
            
             upon
             such
             Occasions
             ,
             I
             cannot
             but
             observe
             by
             the
             way
             ,
             that
             all
             Kindness
             or
             Generosity
             towards
             particular
             Persons
             ,
             though
             they
             be
             nearest
             Relations
             ,
             is
             unwarrantable
             ,
             which
             is
             prejudicial
             to
             that
             Love
             and
             Duty
             which
             is
             owing
             to
             the
             Publick
             ,
             especially
             when
             People
             are
             
               actually
               intrusted
               by
               the
               Publick
            
             ,
             and
             
               sworn
               to
               report
               impartially
            
             ,
             without
             being
             mov'd
             by
             
               any
               Passion
            
             whatsoever
             ,
             what
             their
             judgment
             is
             concerning
             a
             matter
             of
             Fact.
             It
             may
             be
             as
             
               injurious
               to
               our
               Country
            
             to
             elude
             the
             Design
             of
             a
             Law
             
               out
               of
               Pity
            
             as
             
               out
               of
               Revenge
            
             ;
             and
             as
             to
             Perjury
             ,
             if
             we
             consider
             it
             in
             it self
             ,
             't
             is
             
               as
               absurd
            
             to
             be
             guilty
             of
             it
             through
             Generosity
             as
             Bribery
             ,
             though
             it
             may
             too
             justly
             be
             suspected
             ,
             that
             in
             these
             Cases
             the
             latter
             generally
             has
             a
             greater
             Influence
             than
             the
             former
             .
             But
             of
             this
             more
             hereaster
             .
             *
          
           
             These
             are
             the
             Reasons
             which
             make
             me
             conclude
             that
             Self-Murther
             is
             unlawful
             ,
             if
             Man
             be
             considered
             as
             a
             Member
             of
             any
             Civil
             State
             ;
             which
             are
             all
             of
             'em
             of
             greater
             force
             ,
             if
             it
             be
             also
             
               positively
               forbidden
               by
               the
            
             
             
               Laws
               of
               the
               State
            
             ,
             which
             I
             take
             to
             be
             of
             great
             Consideration
             in
             this
             part
             of
             the
             Argument
             .
             As
             for
             the
             Exceptions
             or
             Objections
             ,
             that
             are
             made
             to
             this
             third
             Division
             ,
             *
             they
             also
             shall
             be
             considered
             in
             their
             turn
             .
          
        
         
           
             
               CHAP.
               IV.
            
             Of
             the
             Rise
             and
             Obligation
             of
             Self-Preservation
             .
             Some
             Objections
             against
             it
             remov'd
             .
             How
             far
             Humane
             Life
             may
             be
             justly
             Valu'd
             or
             Despis'd
             .
          
           
             BY
             what
             has
             been
             said
             has
             been
             shewn
             ,
             the
             Absolute
             Propriety
             which
             God
             has
             of
             Humane
             Life
             ,
             the
             end
             for
             which
             Man
             receives
             it
             ,
             both
             in
             regard
             to
             himself
             ,
             and
             in
             regard
             to
             those
             with
             whom
             he
             is
             joyn'd
             in
             Civil
             Society
             .
             In
             the
             next
             place
             we
             should
             enquire
             
               by
               what
               means
               God
               secures
               this
               Propriety
               to
               himself
               ,
            
             for
             
               Man's
               observing
               of
               this
               end
            
             .
          
           
             This
             he
             does
             by
             fixing
             in
             him
             the
             Principle
             of
             Self-Preservation
             .
             This
             is
             the
             most
             
               Vniversal
               Law
               of
               Nature
               ,
               it
               running
               through
               every
               part
               of
               the
               Creation
               ,
            
             as
             is
             confest
             by
             
             the
             Stoicks
             *
             especially
             ,
             who
             are
             our
             chiefest
             opposers
             in
             the
             present
             Argument
             ;
             but
             it
             belongeth
             particularly
             to
             Man
             ,
             for
             as
             the
             end
             of
             Humane
             Life
             is
             of
             the
             noblest
             kind
             ,
             and
             Gods
             Propriety
             of
             it
             of
             the
             greatest
             value
             .
             As
             Man
             is
             furnish'd
             with
             better
             means
             to
             preserve
             his
             Life
             ,
             so
             must
             he
             be
             more
             strictly
             bound
             to
             do
             it
             than
             any
             other
             Creature
             .
             Yet
             some
             People
             by
             imputing
             too
             much
             to
             this
             Principle
             ,
             or
             by
             observing
             it
             without
             due
             regard
             to
             the
             end
             of
             Life
             ,
             have
             caus'd
             it
             to
             be
             run
             down
             and
             despis'd
             as
             the
             
               base
               pretence
               of
               Knavery
               and
               Cowardice
            
             ;
             whereas
             there
             wou'd
             not
             be
             any
             danger
             of
             either
             of
             these
             ,
             if
             they
             wou'd
             but
             carefully
             distinguish
             between
             
               the
               means
            
             and
             
               the
               end
               of
               Humane
               Life
               .
               Self-Preservation
               is
               the
               chief
               means
               by
               which
               God
               secures
               his
               Propriety
               of
               Humane
               Life
               ,
               for
               Man's
               obtaining
               of
               the
               great
               end
               for
               which
               he
               received
               it
               .
            
          
           
             Though
             Self-preservation
             is
             the
             first
             Principle
             by
             which
             Man
             does
             act
             ,
             (
             because
             Life
             must
             first
             be
             ,
             before
             any
             use
             can
             be
             made
             of
             it
             )
             yet
             this
             is
             not
             the
             
               only
               measure
            
             of
             Man's
             Actions
             ,
             but
             as
             soon
             as
             he
             comes
             to
             the
             Knowledge
             of
             the
             End
             of
             Life
             ,
             his
             Actions
             are
             to
             be
             guided
             by
             that
             
             Knowledge
             .
             Thus
             tho'
             Infants
             endeavour
             to
             preserve
             themselves
             before
             they
             have
             any
             use
             of
             Reason
             ;
             yet
             afterwards
             when
             they
             come
             to
             have
             this
             ,
             and
             to
             follow
             it
             by
             Virtue
             ,
             then
             this
             great
             end
             of
             Life
             takes
             place
             according
             to
             its
             dignity
             ,
             and
             is
             to
             be
             chiesly
             regarded
             ;
             and
             Self-preservation
             remains
             of
             force
             only
             as
             't
             is
             
               subservient
               to
               this
            
             end
             and
             consistent
             
               with
               it
            
             .
          
           
             Wheresore
             since
             I
             suppose
             this
             end
             to
             be
             
               the
               following
               Reason
               by
               Virtue
            
             ,
             and
             make
             this
             Precedent
             in
             dignity
             ,
             and
             more
             to
             be
             regarded
             than
             Self-preservation
             ,
             which
             is
             only
             the
             means
             subservient
             to
             it
             ;
             there
             can
             be
             no
             fear
             of
             encouraging
             either
             Cowardice
             or
             Knavery
             upon
             account
             of
             it
             ;
             because
             he
             that
             preserves
             Life
             
               only
               to
               this
               very
               end
            
             ,
             that
             he
             may
             
               follow
               Reason
               by
               Virtue
            
             ,
             can
             never
             do
             any
             thing
             contrary
             to
             Reason
             or
             Virtue
             ,
             upon
             the
             account
             of
             Self-preservation
             .
          
           
             Indeed
             that
             unbounded
             Authority
             which
             Mr.
             Hobbs
             *
             gives
             to
             what
             he
             calls
             Right
             of
             Nature
             ,
             under
             which
             Self-preservation
             is
             included
             ,
             opens
             a
             very
             wide
             door
             to
             the
             worst
             consequences
             of
             Knavery
             or
             Cowardice
             ;
             For
             ,
             he
             says
             ,
             
               that
               this
               is
               the
               Liberty
               each
               Man
               hath
               to
               use
               his
               own
               Power
               as
               he
               will
               himself
            
             
             
               for
               the
               preservation
               of
               his
               own
               Nature
               ;
               that
               is
               to
               say
               ,
               of
               his
               own
               Life
               ;
               and
               consequently
               of
               doing
               any
               thing
               ,
               which
               in
               his
               own
               Judgment
               and
               Reason
               he
               shall
               conceive
               to
               be
               the
               aptest
               means
               thereunto
               .
            
             This
             Latitude
             of
             Right
             of
             Nature
             in
             order
             to
             Self-preservation
             seems
             to
             be
             the
             ground
             of
             most
             of
             his
             Errours
             concerning
             Civil
             Society
             ,
             and
             may
             well
             be
             the
             occasion
             of
             the
             basest
             Actions
             .
          
           
             But
             we
             do
             not
             value
             Life
             at
             that
             rate
             :
             For
             Life
             is
             but
             
               a
               thing
               indifferent
            
             in
             its
             own
             Nature
             ;
             wherefore
             to
             love
             or
             hate
             it
             
               meerly
               upon
               its
               own
               account
               ,
               is
               equally
               unreasonable
               :
            
             The
             
               just
               value
               or
               contempt
               of
               it
            
             depends
             upon
             
               the
               use
            
             that
             is
             made
             of
             it
             ,
             
               in
               the
               fulfilling
               or
               neglecting
               the
               end
               of
               it
               .
            
          
           
             If
             a
             Wise
             Man
             has
             a
             Summ
             of
             Money
             lent
             him
             ,
             he
             will
             use
             it
             (
             without
             any
             injury
             to
             his
             Benefactor
             's
             right
             )
             to
             his
             own
             and
             his
             Friend's
             Advantage
             ;
             so
             will
             the
             same
             Man
             do
             with
             Life
             ;
             yet
             such
             a
             summ
             may
             be
             
               misused
               two
               ways
            
             ,
             either
             through
             Covetousness
             ,
             which
             will
             cause
             a
             Man
             to
             do
             all
             the
             foulest
             things
             imaginable
             to
             encrease
             or
             secure
             it
             ;
             or
             else
             through
             Prodigality
             ,
             which
             will
             make
             him
             throw
             it
             away
             with
             the
             greatest
             Rashness
             :
             
               Cowardice
               is
               the
               Covetousness
               of
               Life
               ,
            
             (
             consider'd
             only
             
             for
             itself
             without
             the
             End
             of
             it
             ;
             )
             
               Self-murther
               is
               the
               extreme
               act
               of
               Prodigality
               of
               it
               ,
            
             but
             with
             this
             Aggravation
             ,
             the
             Prodigality
             of
             what
             was
             graciously
             lent
             to
             Man
             ,
             to
             the
             most
             noble
             and
             most
             glorious
             End
             ;
             by
             the
             best
             and
             greatest
             of
             all
             Benefactors
             ,
             even
             
               God
               himself
            
             .
          
           
             To
             return
             then
             to
             the
             Objection
             above-mention'd
             ;
             as
             it
             would
             be
             unreasonable
             to
             say
             ,
             that
             the
             affirming
             ,
             a
             
               Man
               ought
               not
               to
               be
               a
               Prodigal
               did
               infer
               ,
               that
               he
               ought
               to
               be
               Covetous
               :
            
             So
             't
             is
             sull
             as
             unreasonable
             to
             pretend
             ,
             that
             because
             we
             affirm
             that
             Self-preservation
             ought
             to
             be
             observ'd
             ,
             we
             
               would
               have
            
             Men
             turn
             Knaves
             or
             Cowards
             
               in
               order
               to
               the
               doing
               so
               .
            
             By
             no
             means
             ;
             for
             as
             it
             was
             said
             before
             ,
             The
             true
             end
             of
             Life
             is
             the
             following
             of
             
               Reason
               by
               Virtue
            
             ,
             Life
             may
             be
             hazarded
             in
             order
             to
             this
             end
             ,
             and
             Death
             may
             be
             suffer●…
             ,
             rather
             than
             act
             against
             it
             ;
             but
             suffer'd
             always
             from
             others
             ,
             never
             from
             
               one's
               self
            
             .
          
           
             Moreover
             ,
             as
             People
             strive
             to
             disgrace
             Self-preservation
             ,
             by
             the
             Imputations
             above-mentioned
             ;
             so
             they
             cry
             up
             the
             
               Contempt
               of
               Life
            
             ,
             on
             the
             other
             side
             ,
             as
             the
             
               greatest
               Courage
               and
               Magnanimity
            
             :
             But
             he
             that
             knows
             what
             the
             
               right
               end
            
             of
             Living
             is
             ,
             will
             keep
             this
             in
             his
             Eye
             in
             all
             Events
             ,
             and
             therefore
             will
             
               neither
               value
               nor
               despise
               Life
            
             ,
             
             but
             
               only
               as
               it
               is
               more
               or
               less
               consistent
               with
               his
               Duty
               :
            
             And
             
               this
               is
               true
               Magnanimity
            
             ;
             this
             will
             make
             him
             
               scorn
               to
               do
               an
               ill
               Thing
               to
               save
               Life
            
             ;
             because
             this
             would
             be
             
               to
               destroy
               the
               very
               end
            
             for
             which
             he
             had
             Life
             :
             the
             
               doing
               well
            
             .
             On
             the
             other
             side
             ,
             this
             
               will
               hinder
            
             him
             from
             throwing
             away
             Life
             ,
             by
             Self-murther
             ;
             because
             whatever
             his
             Condition
             is
             ;
             the
             performing
             of
             the
             end
             of
             Life
             ,
             can
             
               never
               be
               out
               of
               his
               Power
               .
            
          
           
             Wherefore
             nothing
             can
             be
             more
             absurd
             ,
             than
             that
             
               Contempt
               of
               Life
            
             ,
             which
             is
             so
             very
             much
             affected
             by
             some
             People
             ;
             which
             injudicious
             Poets
             very
             much
             contribute
             too
             :
             What
             than
             to
             have
             a
             Hero
             strutting
             and
             ranting
             against
             Life
             ;
             when
             either
             he
             has
             made
             it
             
               miserable
               by
               his
               Folly
            
             ,
             or
             is
             incapable
             of
             making
             a
             
               proper
               vse
            
             of
             it
             by
             his
             
               Ignorance
               :
               Not
               to
               know
               what
               to
               do
               with
               Life
               ,
               is
               not
               to
               know
               what
               to
               do
               with
               Reason
               .
            
             There
             are
             a
             great
             many
             Men
             in
             the
             World
             ,
             who
             despise
             the
             Slavery
             of
             Reflection
             and
             Forecast
             ,
             and
             depend
             only
             upon
             the
             gross
             Enjoyment
             of
             the
             present
             Moment
             .
             And
             then
             whenever
             they
             meet
             with
             opposition
             or
             disappointment
             ,
             (
             which
             they
             must
             needs
             do
             often
             )
             they
             quarrel
             with
             Life
             ,
             and
             are
             for
             parting
             with
             it
             immediately
             ;
             whereas
             it
             
               is
               not
            
             Life
             ,
             but
             they
             who
             are
             in
             Fault
             .
             
               Life
               is
               always
               pleasing
            
             ,
             
             
               when
               Reason
               is
               faithfully
               obey'd
            
             ;
             when
             
               this
               is
               forsaken
               ,
               Life
               indeed
               is
               worth
               nothing
               :
            
             But
             then
             who
             is
             it
             that
             makes
             it
             so
             ?
             Yet
             still
             ,
             after
             all
             ,
             when
             it
             is
             become
             so
             worthless
             ,
             Self-murther
             is
             not
             necessary
             ;
             because
             the
             Cause
             of
             its
             being
             worthless
             may
             be
             remedied
             ,
             if
             the
             Person
             concern'd
             pleases
             ;
             and
             he
             can
             no
             sooner
             understand
             for
             what
             Reason
             Life
             is
             despicable
             ,
             but
             that
             he
             may
             make
             it
             quite
             otherwise
             ,
             by
             pursuing
             the
             
               true
               end
            
             of
             it
             .
          
           
             Furthermore
             ,
             to
             confirm
             this
             Contempt
             of
             Life
             ,
             they
             plead
             the
             Examples
             of
             Regulus
             ,
             and
             others
             ,
             who
             have
             suffer'd
             Death
             with
             all
             Calmness
             and
             Magnanimity
             .
             But
             will
             any
             Man
             venture
             to
             say
             seriously
             ,
             that
             these
             great
             Men
             behav'd
             themselves
             as
             they
             did
             out
             of
             
               Contempt
               of
               Life
            
             ,
             or
             despising
             ,
             or
             
               neglecting
               Self-preservation
               .
               This
               would
               be
               the
               greatest
               Detraction
               .
            
          
           
             
             There
             seems
             to
             be
             always
             a
             poorness
             and
             meanness
             of
             Spirit
             in
             such
             Insinuations
             and
             Reflections
             as
             these
             ;
             
               Life
               is
               a
               Thing
               of
               no
               Value
               :
               That
               Death
               is
               the
               way
               to
               Ease
               ;
               and
               the
               Pain
               not
               great
               ,
               nor
               lasting
               ,
            
             &c.
             
             How
             much
             greater
             would
             it
             be
             for
             a
             Man
             to
             acknowledge
             ,
             that
             he
             is
             not
             insensible
             of
             
             the
             Terrors
             of
             Death
             ,
             and
             yet
             to
             shew
             at
             the
             same
             time
             ,
             that
             
               he
               is
               ready
               to
               suffer
               all
               ,
               rather
               than
               trangress
            
             against
             that
             end
             for
             which
             Life
             was
             given
             him
             ,
             by
             committing
             any
             one
             Crime
             .
             Wherefore
             when
             we
             consider
             the
             settled
             and
             calm
             Resolution
             of
             any
             great
             and
             innocent
             Man
             ,
             at
             the
             point
             of
             violent
             Death
             ,
             
               let
               it
               not
               be
               said
            
             ,
             that
             he
             was
             glad
             to
             die
             out
             of
             any
             Contempt
             of
             Life
             :
             
               But
               allow
               him
               to
               have
            
             had
             a
             natural
             regard
             to
             Life
             ,
             and
             
               then
               his
               parting
               with
               it
               upon
               the
               Account
               of
               Vertue
               ,
               will
               be
               truly
               Glorious
               .
            
          
           
             By
             what
             has
             been
             said
             may
             appear
             the
             Unreasonableness
             of
             several
             Passages
             which
             are
             frequently
             to
             be
             met
             withal
             in
             the
             Writings
             of
             
               the
               Stoicks
               and
            
             †
             Epicureans
             ,
             and
             which
             have
             been
             received
             with
             much
             applause
             by
             some
             People
             ;
             who
             are
             pleas'd
             to
             see
             Life
             represented
             
             
               as
               a
            
             dull
             Business
             ,
             
               not
               worth
               a
               Man's
            
             Care
             ,
             
               where
               the
            
             same
             Thing
             comes
             over
             and
             over
             again
             :
             
               Because
               their
               own
               is
               so
            
             .
             ‖
             Seneca
             
               has
               a
               remarkable
               Passage
               to
               this
               purpose
               ;
               where
               ,
               speaking
               of
               one
            
             Marcellinus's
             
               volu●…
               Death
               :
               He
               tells
               us
               ,
               He
               was
               perswaded
               to
               it
               by
               a
               Friend
               of
               his
               ,
               a
            
             Stoick
             ,
             
               a
               very
               extraordinary
               Person
               ,
               especially
               as
               to
               his
               Courage
               ,
               who
               talk'd
               to
               him
               to
               this
               purpose
               :
            
             Be
             not
             concern'd
             ,
             dear
             Marcellinus
             ,
             as
             if
             you
             were
             consulting
             about
             a
             Matter
             of
             any
             great
             importance
             ;
             Life
             is
             no
             such
             mighty
             Business
             .
             Your
             Slaves
             live
             as
             well
             as
             you
             ,
             and
             so
             do
             Beasts
             too
             —
             Consider
             how
             long
             you
             have
             been
             doing
             the
             same
             Thing
             over
             and
             over
             ,
             Eating
             ,
             Sleeping
             ,
             &c.
             
             This
             is
             the
             narrow
             Circle
             which
             we
             are
             always
             Running
             —
             
               This
               indeed
               is
               a
               very
               dull
               Circle
               for
               a
               Philosopher
               to
               be
               always
               Running
               ;
               for
               this
               is
               an
               Account
               of
               the
               Life
               of
            
             a
             Beast
             ,
             and
             not
             of
             a
             Man
             :
             
               But
               the
               End
               of
               humane
               Life
               is
            
             of
             a
             Nobler
             Kind
             ;
             
               to
               regulate
               and
               improve
               a
            
             Man
             's
             own
             
               Actions
               ;
               to
               do
               good
            
             to
             Mankind
             ;
             
               to
               be
               grateful
               and
               dutiful
               to
               the
            
             gracious
             Author
             of
             his
             Being
             ;
             
               and
               for
               this
               to
               be
               exalted
               to
               a
               State
               of
            
             unerring
             Reason
             ,
             and
             consummate
             
             Vertue
             .
             'T
             is
             true
             ,
             Sensation
             has
             but
             a
             narrow
             Compass
             ,
             its
             Objects
             are
             very
             few
             and
             very
             gross
             ;
             and
             therefore
             not
             only
             come
             quickly
             Round
             ,
             but
             become
             duller
             and
             duller
             the
             oftener
             they
             do
             so
             .
             But
             nothing
             can
             bound
             the
             noble
             Range
             of
             Reason
             ;
             and
             when
             
               this
               is
               faithfully
               obey'd
               ,
               no
               Satiety
            
             ever
             attends
             the
             sweet
             Applause
             of
             a
             
               good
               Conscience
            
             ;
             but
             as
             the
             
               Progress
               of
               Reason
               is
               Endless
            
             ,
             so
             the
             
               Pleasure
               of
               Vertue
               is
               Immortal
            
             .
          
           
             I
             shall
             conclude
             this
             Chapter
             with
             the
             Authority
             of
             a
             *
             Person
             ,
             who
             is
             very
             much
             esteem'd
             by
             the
             Gentlemen
             who
             are
             chiefly
             concern'd
             in
             this
             matter
             .
          
           
             The
             Opinion
             which
             makes
             so
             little
             of
             Life
             is
             ridiculous
             ;
             for
             't
             is
             our
             Being
             ,
             't
             is
             all
             we
             have
             :
             Things
             of
             a
             nobler
             and
             more
             elevated
             Being
             ,
             may
             indeed
             accuse
             this
             of
             ours
             ;
             but
             it
             is
             against
             Nature
             to
             contemn
             and
             make
             little
             account
             of
             our selves
             ,
             't
             is
             a
             Disease
             particular
             to
             Man
             ,
             and
             not
             discern'd
             in
             any
             other
             Creature
             ,
             to
             hate
             and
             despise
             it self
             .
          
        
         
           
           
             
               CHAP.
               V.
            
             Who
             they
             are
             chiefly
             that
             maintain
             this
             Act
             to
             be
             Lawful
             :
             The
             Stoicks
             ,
             the
             Authors
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             method
             propos'd
             :
             Some
             g●…neral
             Objections
             consider'd
             ,
             which
             are
             brought
             against
             Self-preservation
             ,
             as
             confest
             to
             be
             a
             Law
             of
             Nature
             .
          
           
             HAving
             thus
             laid
             down
             those
             natural
             Principles
             ,
             from
             which
             
               Self-murther
               may
               be
               prov'd
               unlawful
               ,
               from
               the
               Right
               which
               God
               hath
               reserv'd
               to
               himself
               over
               humane
               Life
               ;
               from
               the
               End
               or
               Design
               for
               which
               Man
               received
               it
            
             ;
             and
             
               this
               too
            
             ,
             whether
             he
             be
             consider'd
             
               as
               in
               the
               State
               of
               Nature
               ,
            
             or
             
               as
               a
               Member
               of
               Civil
               Society
               .
            
             Having
             also
             ●…hew'd
             the
             
               Rise
               and
               Extent
               of
               the
               Principle
               of
               Self-preservation
               ,
            
             and
             in
             
               what
               respects
               humane
               Life
               may
               be
               justly
               valued
               ,
               or
               despised
            
             ;
             I
             come
             now
             to
             Enquire
             who
             those
             are
             which
             embrace
             the
             contrary
             Opinion
             ,
             and
             have
             held
             and
             maintain'd
             
               Self-murther
               to
               be
               Lawful
            
             .
          
           
             Among
             the
             Ancients
             ,
             the
             Stoicks
             were
             the
             most
             considerable
             ;
             yet
             they
             recommended
             it
             to
             the
             World
             more
             by
             the
             Austere
             Practice
             of
             some
             
               popular
               Vertues
            
             ,
             than
             by
             any
             
               solid
               Arguments
            
             ,
             or
             indeed
             
               any
               remarkable
            
             
             Attempts
             to
             prove
             it
             Lawful
             :
             Yet
             what
             they
             have
             offer'd
             *
             shall
             be
             considered
             at
             large
             ,
             and
             compar'd
             with
             their
             other
             Principles
             .
          
           
             This
             has
             been
             pretended
             to
             more
             particularly
             by
             †
             a
             Gentleman
             of
             our
             own
             Country
             ,
             with
             much
             shew
             of
             Learning
             and
             Reason
             ,
             in
             a
             Treatise
             intitled
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Which
             ,
             by
             the
             great
             Character
             of
             the
             Author
             ,
             rais'd
             afterwards
             upon
             better
             Grounds
             ,
             by
             the
             Agreeableness
             of
             the
             Argument
             to
             the
             present
             Age
             ,
             and
             by
             its
             having
             passed
             some
             Years
             unanswer'd
             (
             as
             far
             as
             I
             can
             understand
             )
             has
             been
             highly
             esteem'd
             by
             
               some
               People
            
             .
          
           
             There
             are
             some
             few
             more
             ,
             both
             Ancient
             and
             Modern
             ,
             that
             have
             scatter'd
             among
             their
             Writings
             something
             upon
             the
             same
             subject
             ,
             whom
             I
             shall
             refer
             to
             upon
             Occasion
             .
             But
             't
             is
             
               with
               these
            
             I
             shall
             be
             most
             concern'd
             ,
             and
             
               chiefly
               with
               the
               latter
            
             ;
             not
             that
             I
             pretend
             a
             particular
             Answer
             to
             every
             Thing
             which
             he
             has
             said
             ,
             they
             who
             peruse
             that
             Treatise
             will
             find
             that
             this
             is
             not
             necessary
             ;
             I
             shall
             
               only
               chuse
               out
            
             such
             Arguments
             as
             
               being
               drawn
               from
               natural
               Principles
               ,
               any
               ways
               oppose
               what
               I
               have
               laid
            
             
             down
             ,
             or
             seem
             otherwise
             to
             have
             
               most
               weight
               in
               them
            
             :
             According
             to
             the
             Method
             which
             I
             have
             already
             observ'd
             ,
             I
             shall
             draw
             up
             the
             most
             considerable
             Objections
             which
             I
             have
             met
             withal
             ,
             I
             mean
             in
             the
             Author
             above
             mention'd
             particularly
             under
             these
             Heads
             .
          
           
             1.
             
             Such
             as
             are
             made
             against
             Self-preservation
             ,
             as
             confess'd
             to
             be
             a
             
               Law
               of
               Nature
            
             ,
             in
             general
             .
          
           
             2.
             
             Such
             as
             are
             brought
             
               against
               it
            
             ,
             with
             relation
             to
             
               God's
               Propriety
            
             of
             Humane
             Life
             :
             and
             ,
             either
             deny
             this
             Propriety
             ,
             or
             else
             allowing
             it
             ,
             suppose
             that
             Man
             may
             kill
             himself
             Lawfully
             ,
             by
             God's
             
               Dispensation
               ,
               Dismission
               ,
               Call
            
             ,
             or
             Summons
             .
          
           
             3.
             
             Such
             as
             suppose
             
               another
               end
            
             of
             humane
             Life
             ,
             instead
             of
             that
             above-mentioned
             ,
             which
             they
             affirm
             
               may
               cease
            
             :
             And
             when
             it
             does
             so
             ,
             that
             the
             Obligation
             of
             Self-preservation
             
               may
               cease
               also
            
             .
          
           
             4.
             
             Such
             as
             relate
             to
             what
             has
             been
             said
             concerning
             Man
             ,
             as
             a
             
               Member
               of
               Civil
               Society
            
             .
          
           
             
             1.
             
             As
             to
             such
             Objections
             as
             are
             made
             against
             Self-preservation
             in
             general
             .
             †
             He
             tells
             us
             in
             the
             first
             Place
             ,
             That
             though
             
             Self-preservation
             is
             of
             natural
             Law
             ,
             yet
             that
             natural
             Law
             is
             so
             general
             ,
             that
             it
             extends
             to
             Beasts
             more
             than
             to
             Vs
             ;
             because
             they
             cannot
             compare
             Degrees
             of
             Obligation
             ,
             and
             Distinctions
             of
             Duties
             and
             Offices
             ,
             as
             we
             can
             .
          
           
             Here
             in
             the
             first
             Place
             't
             is
             observable
             ,
             that
             we
             have
             it
             acknowledged
             ,
             That
             Self-preservation
             
               is
               a
               Law
               of
               Nature
            
             .
             The
             same
             is
             also
             consessed
             by
             the
             Stoicks
             ,
             as
             we
             observ'd
             before
             .
             That
             this
             
               Law
               extends
               to
               Beasts
               as
               well
               as
               to
               us
               ,
               is
               true
            
             ;
             so
             does
             it
             to
             Creatures
             inferior
             to
             them
             ;
             that
             they
             observe
             it
             better
             than
             we
             do
             ,
             is
             
               also
               true
            
             :
             But
             that
             they
             
               are
               more
            
             obliged
             to
             observe
             it
             than
             we
             are
             ,
             which
             I
             suppose
             is
             meant
             by
             its
             extending
             to
             Beasts
             more
             than
             to
             us
             ,
             is
             a
             
               great
               Mistake
            
             .
             The
             Law
             indeed
             is
             general
             ,
             but
             the
             Obligation
             to
             observe
             it
             ,
             is
             more
             or
             less
             ,
             according
             to
             the
             Rank
             which
             each
             Creature
             bears
             in
             the
             Creation
             ,
             and
             according
             as
             it
             is
             qualified
             to
             obey
             it
             :
             Wherefore
             since
             the
             end
             of
             humane
             Life
             is
             
               to
               follow
               Reason
               by
               Virtue
            
             ;
             since
             by
             the
             same
             Power
             of
             Reason
             ,
             Man
             is
             furnished
             with
             better
             means
             to
             preserve
             his
             Life
             to
             this
             
               great
               End
            
             ;
             he
             must
             be
             
               more
               obliged
            
             to
             the
             Observation
             of
             this
             Law
             ,
             than
             other
             inferior
             Creatures
             .
             And
             where
             the
             Law
             is
             plain
             ,
             and
             acknowledged
             on
             all
             sides
             ,
             as
             that
             of
             Self-preservation
             is
             here
             .
             As
             
             there
             can
             be
             no
             occasion
             for
             
               comparing
               of
               Degrees
               of
               Obligation
            
             ,
             or
             of
             any
             
               Distinctions
               of
               Offices
               and
               Duties
            
             ;
             so
             the
             making
             Use
             of
             these
             ,
             proves
             always
             prejudicial
             to
             the
             Law
             :
             For
             when
             Men
             are
             thus
             shewing
             
               their
               Parts
            
             ,
             they
             generally
             distinguish
             away
             
               their
               Duty
            
             .
             This
             also
             is
             the
             Argument
             of
             a
             prejudic'd
             and
             partial
             Temper
             :
             For
             in
             these
             Cases
             the
             Law
             is
             first
             broken
             ;
             
               (
               at
               least
               in
               Intention
            
             )
             and
             then
             People
             raise
             up
             a
             Number
             of
             little
             Niceties
             and
             Distinctions
             ,
             to
             escape
             in
             the
             Dust
             of
             them
             :
             As
             if
             Reason
             were
             given
             them
             to
             evade
             Obedience
             to
             Laws
             ,
             though
             never
             so
             much
             acknowledged
             ,
             and
             not
             to
             promote
             it
             .
             This
             it
             was
             necessary
             to
             observe
             ,
             because
             what
             this
             Learned
             Author
             says
             here
             ,
             is
             to
             make
             way
             for
             all
             that
             he
             says
             afterwards
             .
             And
             thus
             he
             goes
             on
             .
          
           
             *
             Self-Preservation
             does
             not
             illimittedly
             ,
             rigorously
             ,
             and
             urgently
             bind
             ;
             but
             that
             by
             the
             Law
             of
             Nature
             itself
             ,
             Things
             may
             ,
             yea
             must
             ,
             neglect
             themselves
             for
             others
             .
          
           
             ‖
             Rectified
             Reason
             only
             belonging
             to
             us
             ,
             instructs
             us
             often
             to
             prefer
             publick
             and
             necessary
             Persons
             ,
             by
             exposing
             our selves
             to
             inevitable
             Destruction
             ;
             
               from
               which
               he
               concludes
            
             †
             That
             
             Self-preservation
             is
             not
             so
             of
             particular
             a
             Law
             of
             Nature
             ,
             but
             that
             it
             is
             often
             transgress'd
             Naturally
             .
          
           
             This
             is
             attempted
             to
             be
             proved
             again
             ,
             by
             comparing
             
               Deserting
               and
               Destroying
            
             one's
             self
             ,
             and
             by
             showing
             ,
             that
             they
             are
             
               the
               same
               Thing
            
             :
             After
             which
             he
             would
             have
             it
             ,
             that
             *
             
               Deserting
               one's
               self
               is
               Lawful
               in
               many
               Respects
               .
               As
               when
               a
               Man
               puts
               himself
               upon
               a
               Jury
               :
               Or
               when
               a
               Man
               may
               chuse
               to
               repel
               Force
               by
               Force
               :
               When
               he
               attends
               an
               Executioner
               :
               When
               he
               practises
               consuming
               Penances
            
             ;
             ‖
             Or
             ,
             
               When
               he
               stands
               mute
               at
               the
               Bar.
            
             †
             
               This
               latter
               Case
            
             ,
             says
             he
             ,
             
               seems
               to
               be
               justified
               by
               Church
               and
               State
               ;
               and
               that
               for
               so
               low
               a
               Respect
               ,
               as
               the
               saving
               of
               a
               Tempor
               al
               Estate
               ,
               or
               escaping
               the
               Ignominy
               of
               another
               Death
               .
            
          
           
             These
             Instances
             are
             of
             divers
             Kinds
             ,
             and
             may
             be
             thus
             divided
             :
          
           
             1.
             
             Into
             such
             as
             relate
             directly
             to
             Civil
             Society
             ,
             which
             shall
             be
             consider'd
             hereafter
             .
          
           
             2.
             
             Such
             us
             concern
             Religion
             ;
             as
             that
             
               a
               Man
               may
               desert
               himself
               by
               consuming
               Penances
               .
            
             Which
             is
             not
             true
             ,
             if
             consuming
             to
             such
             a
             Degree
             as
             to
             destroy
             Life
             ;
             but
             this
             does
             not
             belong
             to
             the
             Argument
             in
             hand
             .
          
           
           
             3.
             
             As
             for
             those
             others
             which
             remain
             ,
             it
             cannot
             be
             proved
             from
             any
             of
             them
             ,
             that
             
               Desertion
               of
               one's
               self
               is
               Lawful
               ,
            
             or
             that
             Self-preservation
             may
             be
             transgress'd
             Naturally
             upon
             this
             account
             .
             For
             Example
             ;
             whereas
             it
             is
             said
             ,
             
               That
               a
               Man
               may
               choose
               to
               repel
               Force
               with
               Force
               in
               the
               State
               of
               Nature
            
             ;
             this
             is
             by
             no
             means
             so
             ,
             when
             Life
             is
             apparently
             in
             danger
             ;
             or
             
               that
               a
               Man
               deserts
               himself
               by
               attending
               an
               Executioner
            
             ;
             this
             cannot
             be
             ,
             because
             he
             has
             
               forfeited
               his
               Life
            
             to
             the
             Publick
             ,
             and
             that
             too
             by
             his
             
               own
               Consent
            
             ,
             if
             he
             has
             
               taken
               his
            
             Tryal
             .
             Nor
             does
             
               he
               desert
               his
               Life
               who
               puts
               himself
               upon
               a
               Jury
            
             ;
             but
             on
             the
             contrary
             ,
             endeavours
             to
             
               preserve
               it
            
             ,
             by
             the
             Privilege
             which
             that
             Ancient
             and
             Excellent
             Law
             allows
             him
             .
             Some
             have
             also
             brought
             Instances
             of
             
               Soldiers
               and
               Seamen
               ,
               as
               seeking
               Death
               lawfully
            
             ;
             or
             as
             hastning
             their
             Deaths
             upon
             lawful
             Motives
             ;
             and
             therefore
             without
             any
             Breach
             of
             this
             Law
             of
             Self
             p●…servation
             .
             But
             nothing
             can
             be
             more
             weak
             than
             this
             :
             Ask
             the
             Soldier
             ,
             or
             the
             Sea-man
             ,
             whether
             they
             
               seek
               Death
               ,
               or
               no
            
             ;
             and
             they
             will
             confess
             that
             ,
             on
             the
             contrary
             ,
             
               they
               seek
               a
               Livelihood
            
             :
             If
             not
             ,
             why
             do
             the
             bravest
             of
             them
             oppose
             those
             who
             would
             bring
             them
             Death
             so
             vigorously
             ?
          
           
           
             But
             to
             shew
             the
             unreasonableness
             of
             such
             Pretences
             ,
             
               I
               will
               propose
               a
               Case
               much
               stronger
            
             than
             any
             of
             these
             ;
             in
             which
             ,
             notwithstanding
             the
             Law
             of
             Self-preservation
             shall
             not
             be
             infringed
             ,
             but
             most
             strictly
             observ'd
             .
             
               Vpon
               a
               Shipwreck
            
             ,
             many
             Leagues
             from
             any
             Land
             ,
             ten
             Persons
             get
             into
             the
             Long-boat
             ,
             who
             being
             driven
             backwards
             and
             forwards
             for
             many
             Days
             ,
             and
             their
             Provision
             all
             spent
             ;
             agree
             to
             cast
             Lots
             who
             shall
             be
             first
             eaten
             ,
             and
             continue
             to
             do
             so
             ,
             till
             but
             two
             are
             left
             ;
             Was
             this
             Lawful
             ?
             Yes
             certainly
             ;
             Is
             not
             this
             then
             a
             
               plain
               Breach
               of
               the
               Law
            
             of
             Self-preservation
             so
             often
             mention'd
             ?
             
               Not
               at
               all
               ;
               but
               rather
               the
               Observing
               it
               in
               the
               best
               manner
               :
            
             Because
             if
             this
             Course
             had
             not
             been
             taken
             ,
             there
             would
             have
             been
             
               certain
               Death
               to
               them
               all
            
             in
             a
             few
             Hours
             ,
             either
             by
             Famine
             ,
             or
             by
             Killing
             one
             another
             .
             In
             this
             Case
             ,
             it
             was
             lawful
             for
             them
             not
             only
             to
             put
             their
             Lives
             upon
             the
             Hazard
             of
             Ten
             to
             One
             ,
             but
             upon
             
               equal
               Hazard
            
             ,
             as
             the
             Two
             last
             must
             do
             .
             Because
             a
             
               Hazard
               of
               Death
            
             upon
             the
             
               hardest
               Terms
            
             ,
             is
             better
             than
             
               a
               Certainty
               of
               it
            
             .
             All
             this
             then
             being
             done
             ,
             as
             the
             using
             the
             best
             ,
             the
             
               only
               way
               to
               preserve
               Life
            
             ,
             and
             consequently
             in
             each
             Man
             's
             
               own
               Defence
            
             ,
             can
             be
             no
             Breach
             of
             the
             Law
             of
             Self-preservation
             ;
             the
             same
             Account
             may
             
             be
             given
             of
             several
             other
             pretended
             Instanc●…s
             of
             Desertion
             of
             one's
             self
             .
             They
             first
             suppose
             some
             Case
             in
             which
             Man
             is
             brought
             into
             
               great
               Hazard
            
             of
             Life
             ;
             but
             this
             
               Hazard
               they
               conceal
            
             ,
             or
             
               pass
               over
               slightly
            
             :
             And
             then
             if
             he
             incur
             any
             danger
             in
             order
             to
             preserve
             it
             ;
             they
             call
             
               this
               Desertion
            
             of
             one's
             self
             ,
             and
             transgressing
             the
             Law
             of
             Self-preservation
             ;
             
               Whereas
               the
               doing
               so
               ,
               is
               the
               most
               faithful
               and
               diligent
               Observation
               of
               it
            
             that
             can
             be
             possibly
             .
          
           
             As
             for
             the
             other
             
               Instance
               of
               Desertion
            
             ;
             When
             any
             Person
             accused
             stands
             mute
             at
             the
             Bar
             ,
             which
             is
             said
             to
             be
             
               allowed
               by
               our
               Church
               and
               State
               ,
            
             and
             therefore
             brought
             to
             prove
             the
             Reasonableness
             of
             Destroying
             one's
             self
             :
             First
             ,
             this
             is
             truly
             deserting
             of
             a
             Man's
             self
             ;
             so
             
               far
               he
               is
               in
               the
               Right
               ,
            
             because
             't
             is
             the
             refusing
             the
             means
             of
             avoiding
             Condemnation
             ,
             or
             of
             obtaining
             Mercy
             afterwards
             ,
             and
             running
             voluntarily
             into
             a
             
               more
               painful
            
             Death
             ,
             than
             any
             which
             he
             can
             fear
             .
             But
             then
             secondly
             to
             say
             ,
             That
             
               this
               is
               justified
               by
               our
               Church
               and
               State
            
             is
             very
             strange
             ;
             because
             the
             Person
             who
             is
             thus
             obstinate
             ,
             is
             condemned
             to
             suffer
             the
             greatest
             Punishment
             
               for
               this
               very
               Crime
               of
               being
               so
               .
            
          
           
             'T
             is
             the
             excellency
             of
             the
             Laws
             of
             England
             ,
             above
             those
             of
             other
             Nations
             ,
             that
             as
             they
             have
             the
             greatest
             tenderness
             in
             the
             
             case
             of
             Life
             ,
             so
             they
             have
             the
             greatest
             care
             in
             the
             case
             of
             Propriety
             .
             Now
             whereas
             some
             Men
             
               may
               not
            
             value
             their
             own
             Lives
             
               so
               much
            
             as
             their
             
               Childrens
               welfare
            
             ;
             and
             whereas
             the
             
               publick
               Good
            
             is
             above
             all
             
               private
               Considerations
            
             :
             It
             has
             been
             thought
             ●…it
             by
             our
             prudent
             Ancestors
             ,
             to
             deter
             such
             Persons
             from
             great
             Crimes
             ,
             not
             only
             by
             the
             
               forfeiture
               of
               their
               Lives
            
             ,
             but
             also
             by
             the
             
               forfeiture
               of
               their
               Estates
            
             :
             But
             then
             again
             to
             shew
             the
             regard
             which
             they
             had
             to
             Propriety
             ,
             these
             could
             not
             be
             forfeited
             without
             Conviction
             ,
             and
             Conviction
             could
             not
             be
             without
             Pleading
             ,
             wherefore
             to
             
               make
               them
               plead
            
             a
             more
             dreadsul
             Death
             (
             *
             as
             the
             Name
             imports
             ,
             if
             duly
             put
             in
             Execution
             )
             than
             any
             which
             the
             Law
             requires
             if
             they
             should
             be
             found
             guilty
             upon
             Pleading
             ,
             is
             threatned
             for
             their
             Obstinacy
             ;
             so
             that
             the
             Law
             does
             not
             leave
             it
             to
             a
             Mans
             choice
             ;
             thus
             ,
             If
             you
             will
             stand
             Mute
             ,
             and
             will
             be
             prest
             to
             Death
             ,
             you
             shall
             save
             your
             Estate
             ;
             the
             Estate
             is
             not
             under
             any
             Consideration
             as
             to
             the
             intent
             of
             the
             Law
             in
             this
             Case
             ,
             but
             the
             
               obstinacy
               of
               refusing
               to
               Plead
            
             ,
             which
             being
             punished
             so
             dreadfully
             ,
             nothing
             can
             be
             greater
             detraction
             ,
             than
             to
             say
             ,
             That
             the
             
               deserting
               of
               ones
               self
               in
               this
               manner
               ,
            
             is
             
             not
             only
             allowed
             but
             justified
             in
             this
             Nation
             .
             These
             general
             and
             mixt
             Objections
             belonging
             to
             Man
             partly
             as
             in
             the
             state
             of
             Nature
             ,
             and
             partly
             as
             a
             Member
             of
             Civil
             Society
             ,
             not
             knowing
             how
             to
             rank
             under
             any
             particular
             Head
             ,
             I
             thought
             it
             most
             convenient
             to
             bring
             in
             here
             ,
             and
             perhaps
             they
             may
             not
             be
             altogether
             unserviceable
             to
             the
             illustrating
             of
             that
             which
             is
             to
             
               follow
            
             .
          
        
         
           
             
               CHAP.
               VI.
            
             Such
             Objections
             consider'd
             ,
             as
             are
             against
             the
             Law
             of
             Self-preservation
             ,
             with
             particular
             Relation
             to
             what
             has
             been
             said
             concerning
             God's
             Propriety
             of
             Humane
             Life
             ;
             and
             which
             either
             directly
             deny
             this
             Propriety
             ,
             or
             else
             allowing
             it
             ;
             pretend
             that
             a
             Man
             may
             notwithstanding
             this
             kill
             himself
             lawfully
             ,
             by
             God's
             Dispensation
             ,
             Dismission
             ,
             Call
             ,
             or
             Summons
             .
          
           
             WE
             come
             next
             to
             consider
             such
             Arguments
             as
             contradict
             the
             
               Propriety
               which
               God
               has
               of
               Humane
               Life
               :
            
             This
             is
             opposed
             very
             little
             directly
             ,
             as
             being
             too
             manifest
             ;
             yet
             as
             it
             is
             one
             of
             the
             chief
             things
             upon
             which
             the
             Controversie
             depends
             ;
             many
             offers
             have
             been
             made
             to
             evade
             it
             .
             
             Thus
             't
             is
             said
             ,
             †
             that
             
               though
               no
               body
               is
               properly
               Lord
               of
               his
               Life
               ,
               though
               we
               have
               not
               Dominion
               〈◊〉
               have
               Vsum
               ,
               and
               it
               is
               ●…ful
               for
               us
               to
               lose
               that
               when
               we
               will.
            
             But
             how
             lose
             it
             ?
             not
             sure
             
               by
               d●…roying
            
             the
             thing
             it self
             ;
             a
             Man
             may
             surrender
             any
             thing
             to
             the
             right
             Owner
             ,
             which
             is
             lent
             him
             ,
             and
             ,
             provided
             it
             be
             in
             good
             Condition
             ,
             be
             no
             longer
             accountable
             for
             it
             ;
             but
             Self-killing
             is
             destroying
             Life
             ,
             and
             
               destroying
               is
               certainly
               a
               very
               strange
               way
               of
               surrendering
               .
            
             ‖
             Suppose
             a
             Man
             of
             Quality
             should
             lend
             a
             considerable
             Sum
             of
             Money
             to
             one
             of
             his
             Servants
             to
             whom
             he
             took
             a
             sancy
             ,
             which
             might
             turn
             if
             he
             wou'd
             to
             his
             certain
             and
             very
             great
             advantage
             ;
             and
             this
             Fellow
             should
             run
             to
             a
             Gaming-●…use
             and
             play
             it
             away
             immediately
             ,
             and
             his
             Lord
             should
             expo●…late
             with
             him
             for
             doing
             so
             ;
             would
             it
             not
             be
             a
             very
             odd
             answer
             for
             him
             to
             say
             ,
             that
             though
             he
             had
             not
             the
             Dominium
             of
             the
             Money
             ,
             yet
             he
             had
             the
             
               Vsum
               of
               it
            
             ,
             and
             it
             was
             lawful
             for
             him
             to
             lose
             that
             when
             he
             would
             .
             The
             Application
             is
             easie
             .
          
           
             
               Again
               he
               says
            
             ,
             *
             If
             the
             reason
             why
             〈◊〉
             〈◊〉
             not
             kill
             our selves
             be
             because
             we
             are
             not
             Lords
             of
             our
             own
             Lives
             ,
             but
             only
             God
             :
             Then
             the
             S●…
             
             
               cannot
               take
               away
               our
               Life
               ,
               for
               that
               is
               no
               more
               Lord
               of
               our
               Life
               than
               we
               are
               .
            
             The
             State
             is
             not
             Lord
             of
             any
             Mans
             Life
             ,
             by
             any
             full
             Dominion
             over
             it
             ,
             but
             accidentally
             :
             When
             the
             
               publick
               Life
            
             ,
             the
             being
             of
             the
             Government
             is
             concerned
             :
             And
             then
             it
             has
             such
             a
             Power
             over
             each
             Corrupted
             and
             Disobedient
             Subject
             ,
             as
             each
             Man
             has
             over
             any
             Corrupted
             Limb
             ,
             and
             may
             cut
             it
             off
             for
             the
             Preservation
             of
             the
             rest
             ,
             before
             the
             Contagion
             reaches
             
               the
               Vitals
            
             of
             the
             State
             :
             And
             this
             Power
             in
             both
             Cases
             is
             derived
             from
             God
             ,
             who
             though
             he
             reserves
             to
             himself
             the
             
               full
               Propriety
            
             of
             Life
             ,
             yet
             he
             must
             be
             suppos'd
             to
             allow
             Man
             the
             
               means
               necessary
               to
               preserve
               Life
            
             :
             Which
             sometimes
             cannot
             possibly
             be
             done
             otherwise
             ,
             either
             in
             Natural
             or
             Political
             Bodies
             than
             by
             Amputation
             .
          
           
             
               The
               next
               Argument
               is
               somewhat
               Obscure
               ,
               't
               is
               in
               these
               Words
               ,
            
             †
             If
             in
             this
             Case
             there
             were
             any
             Injury
             done
             to
             the
             State
             ,
             then
             certainly
             it
             were
             in
             the
             Power
             of
             the
             State
             to
             License
             a
             Man
             to
             do
             it
             ;
             for
             this
             in
             the
             State
             were
             but
             
               Cedere
               in
               Re
               Sua
            
             ,
             which
             any
             Man
             may
             lawfully
             do
             .
          
           
             Here
             two
             things
             are
             suppos'd
             if
             I
             am
             not
             mistaken
             .
          
           
           
             1.
             
             That
             there
             can
             be
             no
             Injury
             committed
             ,
             unless
             against
             Propriety
             ;
             and
             therefore
             if
             the
             State
             has
             no
             Propriety
             of
             Man's
             Life
             ,
             it
             can
             be
             no
             Injury
             to
             it
             for
             a
             Man
             to
             destroy
             his
             Life
             .
             This
             is
             not
             so
             ;
             't
             is
             injurious
             to
             hinder
             or
             prevent
             the
             use
             of
             a
             thing
             as
             well
             as
             to
             destroy
             the
             Propriety
             of
             it
             .
             The
             State
             has
             the
             use
             of
             each
             Man's
             Life
             :
             The
             performing
             the
             End
             for
             which
             Life
             was
             given
             to
             every
             Man
             is
             of
             great
             advantage
             to
             the
             Publick
             ,
             and
             to
             hinder
             it
             of
             this
             Advantage
             ,
             or
             of
             this
             Use
             ,
             to
             deprive
             it
             of
             it
             for
             ever
             is
             an
             Injury
             to
             it
             .
             Or
             else
             ,
          
           
             2.
             
             It
             is
             suppos'd
             that
             the
             Publick
             has
             a
             Propriety
             of
             each
             Man's
             Life
             ,
             that
             in
             right
             of
             this
             it
             may
             give
             leave
             to
             any
             Person
             to
             kill
             himself
             ,
             and
             then
             the
             doing
             so
             cannot
             be
             injurious
             to
             it
             ;
             but
             this
             is
             also
             a
             mistake
             :
             For
             the
             Publick
             has
             no
             Propriety
             of
             any
             particular
             
               Innocent
               Man's
               Life
            
             :
             No
             Lawful
             Power
             over
             it
             ,
             unless
             it
             be
             to
             desend
             it
             :
             Therefore
             for
             the
             Publick
             to
             give
             any
             Man
             licence
             to
             destroy
             himself
             ;
             wou'd
             be
             to
             usurp
             God's
             Power
             ;
             to
             grant
             more
             than
             it
             has
             it self
             ;
             †
             and
             also
             to
             
               contradict
               the
               very
               End
            
             for
             which
             it
             has
             any
             Power
             at
             all
             ;
             the
             great
             design
             of
             all
             Society
             ,
             namely
             
             the
             Security
             and
             Preservation
             of
             each
             particular
             Man's
             Life
             .
          
           
             There
             is
             another
             Argument
             that
             I
             have
             〈◊〉
             seen
             to
             this
             purpose
             .
             
               I
               〈◊〉
               that
               has
               Power
               over
               his
               own
               Liberty
               ,
               has
               Power
               over
               his
               own
               Life
               ;
               a
               Man
               has
               Power
               to
               sell
               himself
               for
               a
               Slave
               .
            
          
           
             1.
             
             There
             is
             a
             
               great
               difference
            
             between
             Liberty
             and
             Life
             ,
             therefore
             it
             does
             not
             sollow
             ,
             that
             is
             a
             Man
             has
             power
             over
             the
             one
             he
             has
             the
             same
             over
             the
             other
             :
             Liberty
             is
             but
             
               a
               Condition
               of
               Life
            
             ,
             a
             very
             desirable
             one
             indeed
             ,
             yet
             not
             to
             be
             preferred
             
               before
               Life
            
             it self
             ,
             because
             the
             end
             for
             which
             Life
             is
             given
             ,
             may
             be
             pursued
             amidst
             the
             
               greatest
               ●…ry
            
             ,
             and
             no
             Liberty
             of
             the
             Body
             can
             be
             of
             equal
             value
             with
             the
             noble
             and
             unbounded
             Liberty
             of
             the
             Mind
             .
          
           
             
             2.
             
             No
             Man
             can
             part
             voluntarily
             with
             his
             Liberty
             ,
             unless
             for
             
               want
               of
               Sustenance
            
             ,
             in
             extreme
             Necessity
             ,
             that
             is
             in
             order
             to
             preserve
             Life
             ,
             and
             then
             this
             is
             rather
             a
             Duty
             than
             a
             Privilege
             ;
             he
             is
             
               bound
               to
               do
               so
            
             to
             preserve
             Life
             ,
             even
             at
             the
             Pain
             ,
             the
             Shame
             ,
             the
             
               Misery
               of
               Servitude
            
             :
             And
             if
             so
             ,
             how
             can
             it
             be
             ever
             reasonably
             concluded
             ,
             that
             because
             a
             Man
             must
             part
             with
             his
             Liberty
             
             to
             
               preserve
               his
            
             Life
             ,
             therefore
             he
             has
             a
             
               right
               to
               throw
               that
               Life
               away
               ?
            
          
           
             Another
             Argument
             perhaps
             may
             be
             raised
             from
             the
             Celebrated
             Story
             of
             the
             two
             generous
             Friends
             Damon
             and
             Pythias
             ,
             to
             this
             purpose
             .
             
               No
               Man
               can
               lawfully
               give
               the
               security
               of
               his
               own
               Life
               for
               another
               Mans
               appearance
               at
               a
               certain
               Day
               ,
               unless
               he
               has
               a
               full
               Propriety
               of
               his
               Life
               .
               One
               of
               the
               two
               above-mentioned
               gave
               this
               Security
               for
               the
               other
               :
            
             And
             this
             seems
             to
             have
             been
             approved
             of
             in
             Ancient
             times
             ,
             as
             the
             most
             Learned
             *
             Grotius
             observes
             ;
             but
             then
             't
             is
             absolutely
             condemned
             afterwards
             by
             him
             :
             For
             though
             this
             Security
             might
             have
             been
             accepted
             in
             a
             few
             Places
             ,
             yet
             it
             was
             not
             so
             long
             ,
             no●…
             is
             any
             where
             at
             this
             Day
             ;
             and
             for
             this
             Reason
             ,
             because
             it
             cou'd
             not
             be
             lawfully
             given
             ,
             nor
             reasonably
             taken
             when
             forfeited
             ,
             nor
             can
             any
             Rule
             of
             strictest
             Friendship
             require
             a
             Man
             in
             the
             State
             of
             Nature
             to
             die
             positively
             for
             his
             Friend
             .
             This
             I
             mention
             the
             rather
             ,
             because
             it
             is
             one
             of
             the
             Reasons
             the
             †
             Stoicks
             assign
             for
             the
             lawsulness
             of
             Self-murther
             :
             
               Hazard
               his
               Life
            
             he
             may
             in
             some
             Cases
             for
             him
             ,
             as
             other
             things
             may
             
               be
               hazarded
            
             ,
             of
             which
             we
             have
             
             
               the
               use
            
             only
             ;
             but
             
               destroy
               it
               positively
            
             he
             cannot
             ;
             because
             he
             has
             no
             absolute
             Propriety
             of
             it
             .
          
           
             Lastly
             't
             is
             said
             ,
             *
             
               As
               I
               do
               not
               offend
               the
               Laws
               provided
               against
               Thieves
               ,
               when
               I
               embezel
               my
               own
               Money
               ,
               and
               cut
               my
               own
               Purse
               ;
               nor
               that
               against
               Incendiaries
               if
               I
               burn
               my
               own
               Woods
               :
               So
               am
               not
               I
               under
               the
               Lash
               of
               those
               made
               against
               Murtherers
               for
               having
               depriv'd
               my self
               of
               my
               own
               Life
               .
            
             Not
             to
             insist
             that
             such
             Actions
             as
             these
             are
             Signs
             of
             Folly
             or
             Madness
             ,
             and
             therefore
             that
             such
             Persons
             Estates
             may
             be
             begg'd
             ,
             or
             that
             they
             ought
             to
             be
             with-held
             by
             force
             from
             doing
             thus
             :
             No
             Man
             can
             possess
             his
             Life
             in
             such
             a
             
               fulness
               of
               Propriety
            
             as
             he
             may
             his
             Estate
             ,
             as
             has
             been
             shewn
             ‖
             above
             ;
             the
             absolute
             Propriety
             of
             Humane
             Life
             is
             in
             God
             ,
             and
             this
             Propriety
             is
             as
             much
             injur'd
             by
             a
             Man's
             destroying
             his
             own
             Life
             as
             another
             Persons
             .
          
           
             Man
             as
             to
             his
             Life
             is
             only
             in
             the
             Nature
             of
             an
             Vsufructuary
             ,
             who
             has
             no
             lawful
             Power
             to
             impair
             the
             Estate
             he
             possesses
             ,
             much
             less
             to
             alienate
             or
             
               destroy
               it
            
             .
             And
             this
             is
             one
             Reason
             why
             all
             Intemperance
             either
             of
             Passion
             or
             Appetite
             is
             Unlawful
             ;
             because
             this
             impairs
             the
             Faculties
             of
             the
             
             Mind
             or
             Body
             ;
             this
             is
             
               committing
               waste
               upon
               the
               Estate
            
             ;
             How
             much
             more
             then
             must
             it
             be
             unlawful
             to
             
               destroy
               it
               wholly
            
             and
             irrecoverably
             by
             Self-Murther
             .
          
           
             I
             cannot
             call
             to
             mind
             any
             other
             Arguments
             which
             have
             been
             brought
             directly
             against
             
               God's
               having
               the
               Propriety
            
             or
             absolute
             Dominion
             of
             Humane
             Life
             ;
             't
             is
             more
             usual
             to
             
               allow
               it
            
             to
             be
             so
             in
             a
             general
             way
             ,
             and
             then
             run
             to
             distinctions
             ,
             pretend
             that
             God
             himself
             doth
             dispence
             with
             this
             Right
             ,
             that
             he
             often
             
               dismisses
               People
            
             from
             their
             attendance
             upon
             Life
             ,
             and
             summons
             and
             
               calls
               'em
            
             to
             him
             .
             In
             which
             Cases
             ,
             say
             they
             ,
             
               Self-murther
               being
               not
               only
               permitted
               but
               requir'd
               ,
               must
               be
               lawful
               .
            
             This
             the
             Stoicks
             signified
             by
             their
             *
             
               reasonable
               Exit
               :
               The
               Door
               being
               open
               ,
            
             and
             their
             encouraging
             People
             to
             
               walk
               out
            
             :
             Kill
             themselves
             accordingly
             .
          
           
             The
             same
             distinctions
             the
             Author
             of
             Biathanatos
             makes
             use
             of
             .
             As
             to
             Dispensation
             that
             Learned
             Gentleman
             grounds
             it
             upon
             this
             ,
             †
             that
             
               no
               Law
               can
               be
               squared
               for
               all
               Events
               .
               Athing
               ,
            
             says
             he
             ,
             
               which
               universally
               consider'd
               may
               be
               in
               it self
               profitable
               or
               honest
               ,
               may
               by
               reason
               of
               some
               Event
               become
               dishonest
            
             
             or
             hurtful
             ,
             neither
             of
             which
             can
             falt
             .
             within
             the
             reach
             ,
             or
             under
             the
             command
             of
             any
             Law
             ;
             in
             which
             Cases
             a
             Men
             may
             be
             the
             Bishop
             or
             Magistrate
             to
             himself
             ,
             without
             an
             express
             Dispensation
             from
             God.
             
          
           
             *
             When
             I
             may
             justly
             part
             with
             Life
             it
             is
             by
             Summons
             from
             God
             ,
             and
             cannot
             then
             be
             imputed
             to
             any
             Corruption
             of
             my
             Will
             ,
             
               Velle
               non
               creditur
               qui
               obsequitur
               imperio
               ,
            
             yet
             I
             expect
             not
             a
             particular
             Inspiration
             or
             new
             Commission
             ,
             &c.
             
          
           
             To
             †
             Josephus's
             
               Argument
               ,
               the
               same
               with
            
             Plato's
             ‖
             
               above
               mention'd
            
             ,
             That
             a
             Servant
             which
             runs
             from
             his
             Master
             ,
             though
             never
             so
             severe
             ,
             is
             punished
             by
             Law
             ,
             how
             much
             more
             if
             (
             by
             Self-murther
             )
             he
             runs
             away
             from
             so
             indulgent
             a
             Master
             as
             God
             :
             
               He
               replies
            
             ,
             *
             That
             the
             Servant
             runs
             not
             from
             his
             Master
             but
             to
             him
             in
             this
             case
             ,
             and
             at
             his
             Call
             obeys
             his
             Voice
             .
             Again
             ,
             †
             This
             is
             not
             to
             usurp
             upon
             God's
             Authority
             ,
             or
             to
             deal
             with
             anothers
             Servant
             ;
             if
             I
             become
             his
             Servant
             ,
             his
             Delegate
             ,
             and
             his
             Commissioner
             in
             doing
             this
             ,
             when
             he
             can
             be
             no
             other
             way
             so
             much
             glorified
             .
          
           
             ‖
             If
             they
             say
             God
             concurs
             to
             no
             Evil
             :
             We
             say
             ,
             nothing
             is
             so
             evil
             but
             that
             it
             becomes
             good
             if
             God
             command
             it
             ,
             and
             that
             this
             
               (
               viz.
               Self-murther
            
             )
             
             is
             not
             so
             naturally
             evil
             ,
             that
             it
             requires
             a
             special
             Commission
             from
             God
             ,
             but
             as
             it
             becomes
             good
             if
             he
             commands
             it
             ,
             so
             it
             becomes
             indifferent
             if
             he
             remove
             the
             Reasons
             with
             which
             the
             Precept
             against
             it
             is
             Conditioned
             .
          
           
             
               There
               is
               one
               Passage
               in
            
             Cicero
             
               to
               the
               same
               purpose
            
             ,
             †
             Cato
             went
             out
             of
             Life
             as
             one
             that
             was
             glad
             of
             the
             opportunity
             ,
             for
             the
             God
             who
             rules
             within
             us
             forbids
             our
             departure
             hence
             without
             his
             Command
             ;
             but
             when
             that
             God
             himself
             gives
             just
             Cause
             ,
             as
             he
             did
             to
             
               Socrates
               ,
               Cato
            
             and
             many
             others
             .
             A
             wise
             Man
             will
             certainly
             be
             glad
             to
             depart
             out
             of
             this
             State
             of
             Darkness
             into
             that
             of
             Light
             :
             Not
             that
             he
             may
             break
             Prison
             for
             that
             the
             Laws
             forbid
             ,
             but
             walk
             out
             of
             it
             being
             called
             ,
             and
             dismiss'd
             by
             God
             as
             by
             some
             lawful
             Magistrate
             .
          
           
             The
             summ
             of
             all
             which
             is
             to
             this
             purpose
             .
          
           
             1.
             
             That
             though
             it
             be
             true
             that
             God
             has
             the
             Absolute
             Propriety
             of
             Humane
             Life
             ,
             in
             which
             Regard
             indeed
             Man
             cannot
             lawfully
             destroy
             it
             :
             Yet
             if
             God
             dispences
             with
             this
             Right
             of
             Propriety
             ,
             and
             calls
             or
             summons
             him
             out
             of
             Life
             ,
             he
             may
             depart
             lawfully
             (
             viz.
             by
             Self-Murther
             )
          
           
             2.
             
             That
             there
             is
             no
             need
             of
             Particular
             Commission
             ,
             or
             Extraordinary
             Manifestation
             of
             
             God's
             Will
             to
             this
             purpose
             ,
             but
             only
             of
             his
             removing
             those
             Reasons
             upon
             which
             the
             Obligation
             of
             preseving
             Life
             was
             founded
             .
          
           
             This
             is
             that
             which
             the
             Stoicks
             scatter
             up
             and
             down
             their
             Writings
             to
             reconcile
             this
             Act
             with
             
               Submission
               to
               Providence
            
             ,
             which
             they
             diligently
             maintain
             ,
             and
             which
             is
             Collected
             and
             Improv'd
             by
             our
             Author
             in
             the
             several
             Places
             above
             mentioned
             .
             Before
             I
             Answer
             this
             particularly
             ,
             I
             desire
             the
             Reader
             wou'd
             take
             Notice
             ,
          
           
             1.
             
             That
             whatever
             is
             said
             in
             any
             of
             these
             Places
             concerning
             the
             
               removing
               the
               Reasons
            
             ,
             or
             
               the
               ceasing
               of
               that
               End
            
             for
             which
             Life
             was
             given
             ,
             shall
             be
             debated
             more
             particularly
             in
             the
             next
             Chapter
             ,
             and
             but
             just
             touched
             upon
             here
             ,
             as
             not
             being
             wholly
             to
             be
             avoided
             .
          
           
             2.
             
             As
             to
             what
             is
             insinuated
             here
             concerning
             
               God's
               Glory
            
             ,
             though
             this
             does
             not
             fall
             under
             the
             present
             Argument
             ,
             yet
             that
             this
             is
             always
             best
             promoted
             by
             
               observing
               of
               his
               Laws
            
             ;
             that
             there
             can
             be
             no
             Case
             imagined
             ,
             nor
             is
             there
             any
             pretended
             ,
             but
             only
             glanc'd
             at
             by
             this
             Author
             artificially
             in
             general
             terms
             :
             Wherein
             a
             Man
             can
             be
             
               irresistably
               forc'd
               to
               forsake
               his
               Reason
               and
               his
               Virtue
               ,
            
             and
             so
             detract
             from
             God's
             Glory
             :
             Or
             where
             in
             it
             will
             
               not
               be
               more
               for
               his
            
             Glory
             to
             suffer
             
             Death
             
               from
               others
            
             ,
             than
             
               from
               himself
            
             .
             But
             of
             this
             more
             perhaps
             hereafter
             .
          
           
             This
             being
             premised
             I
             shall
             in
             Answer
             to
             what
             is
             said
             above
             shew
             these
             three
             things
             :
          
           
             I.
             That
             according
             to
             the
             Account
             which
             this
             Learned
             Gentleman
             gives
             of
             Dispensation
             ,
             and
             according
             to
             the
             Nature
             of
             the
             Law
             of
             Self-preservation
             ,
             there
             can
             be
             no
             need
             at
             any
             time
             of
             such
             Dispensation
             for
             this
             Law.
             
          
           
             II.
             That
             in
             a
             Case
             of
             this
             Nature
             wherein
             Propriety
             of
             the
             greatest
             Importance
             is
             concern'd
             :
             Where
             an
             Error
             can
             never
             be
             recover'd
             ;
             and
             where
             it
             is
             confessed
             ,
             that
             there
             is
             a
             Law
             to
             secure
             it
             ;
             no
             Dispensation
             can
             be
             sufficient
             but
             what
             comes
             from
             the
             Proprietor
             ,
             the
             Law-giver
             himself
             ;
             and
             which
             must
             evidently
             and
             undeniably
             appear
             that
             it
             did
             so
             ,
             by
             some
             plain
             and
             positive
             Manifestation
             of
             his
             Will.
             
          
           
             III.
             That
             no
             such
             natural
             Manifestation
             of
             God's
             Will
             is
             or
             can
             be
             assign'd
             ,
             whereby
             Man
             may
             be
             fully
             assured
             that
             he
             is
             dismissed
             ,
             call'd
             or
             summon'd
             by
             God
             from
             Life
             .
          
           
             As
             to
             the
             first
             ,
             it
             is
             observable
             that
             Self-preservation
             is
             
               allowed
               to
               be
               Law
               of
               Nature
               :
            
             And
             yet
             affirmed
             that
             it
             may
             be
             despensed
             
             withal
             upon
             this
             account
             :
             †
             
               That
               a
               thing
               which
               is
               universally
               Profitable
               or
               Honest
               ,
               may
               by
               reason
               of
               some
               particular
               Event
               ,
               become
               Dishonest
               or
               Hurtful
               ;
               and
               when
               it
               does
               so
               ,
               the
               Reason
               (
               or
               End
               )
               which
               is
               the
               Soul
               and
               Form
               of
               the
               Law
               ceases
               .
            
             This
             can
             never
             have
             place
             in
             any
             Law
             of
             Nature
             ,
             particularly
             Self-preservation
             grounded
             upon
             God's
             Propriety
             ,
             and
             the
             End
             of
             Humane
             Life
             already
             mention'd
             ;
             because
             as
             there
             can
             be
             no
             time
             wherein
             it
             can
             be
             dishonest
             or
             hurtful
             (
             if
             we
             mean
             morally
             so
             )
             to
             avoid
             doing
             wrong
             to
             God
             ,
             to
             the
             Publick
             ,
             and
             to
             our selves
             ;
             so
             there
             can
             be
             no
             time
             wherein
             it
             can
             be
             destructive
             or
             hurtful
             (
             in
             the
             sence
             asoresaid
             )
             
               to
               follow
               Reason
               by
               Virtue
            
             ;
             there
             can
             be
             no
             Event
             ,
             I
             say
             ,
             wherein
             it
             will
             not
             be
             a
             Man's
             Duty
             ,
             and
             wherein
             it
             will
             not
             be
             in
             his
             Power
             to
             act
             thus
             ,
             and
             therefore
             it
             can
             never
             be
             necessary
             that
             
               this
               Law
            
             should
             be
             dispensed
             withal
             .
          
           
             Besides
             ,
             the
             Word
             Law
             is
             
               too
               general
            
             as
             us'd
             here
             ;
             the
             Law
             which
             we
             are
             speaking
             of
             is
             Law
             of
             Nature
             ,
             and
             confest
             to
             be
             so
             ;
             there
             may
             be
             Dispensations
             from
             Obedience
             to
             Humane
             Laws
             ,
             which
             are
             limitted
             to
             particular
             Actions
             ,
             and
             which
             through
             the
             weakness
             of
             Humane
             Prudence
             cannot
             be
             fitted
             exactly
             to
             all
             Events
             ;
             but
             then
             
               't
               is
               observable
            
             ,
             that
             all
             such
             
             Dispensations
             are
             supplemental
             rather
             than
             destructive
             to
             that
             Law
             concern'd
             ,
             tending
             more
             effectually
             to
             the
             same
             end
             which
             that
             Law
             did
             ,
             assisting
             and
             promoting
             it
             in
             a
             better
             manner
             ,
             which
             end
             is
             always
             the
             Preservation
             of
             Mankind
             ,
             of
             each
             particular
             Person
             ,
             as
             far
             as
             is
             consistent
             with
             the
             whole
             ,
             and
             
               not
               the
               Destruction
            
             of
             any
             one
             .
          
           
             
               If
               it
               be
               said
            
             ,
             That
             the
             very
             End
             of
             Life
             which
             I
             have
             assign'd
             is
             inconsistent
             often
             with
             this
             Law
             of
             Self-preservation
             ,
             and
             destructive
             of
             God's
             Propriety
             ,
             it
             frequently
             happening
             that
             Men
             endanger
             their
             Lives
             ,
             nay
             certainly
             incur
             Death
             ,
             the
             more
             strictly
             and
             faithfully
             that
             they
             
               follow
               Reason
               by
               Virtue
            
             ,
             and
             therefore
             that
             there
             must
             be
             some
             sort
             of
             Dispensation
             as
             to
             the
             observing
             of
             this
             End.
             
          
           
             1.
             
             To
             this
             I
             Answer
             ,
             There
             is
             no
             nece●…ty
             of
             this
             .
             That
             which
             I
             suppose
             to
             be
             the
             
               end
               of
            
             Humane
             Life
             is
             so
             excellently
             fu●…ed
             to
             the
             Nature
             of
             Man
             ,
             that
             it
             not
             only
             promotes
             
               his
               happiness
               ,
               his
               well-being
            
             ,
             but
             certainly
             contributes
             to
             the
             
               prolong
               at●…on
               of
               his
               Being
            
             at
             the
             same
             time
             ;
             
               the
               following
               of
               Reason
               by
               Virtue
               ,
            
             including
             the
             regulating
             of
             Mens
             Passions
             and
             Appetites
             ,
             making
             'em
             Temperate
             and
             
               Peaceful
               ,
               Just
            
             and
             B●…cent
             ,
             &c.
             
             All
             which
             ,
             if
             
               Duly
               observed
            
             ,
             by
             
             any
             number
             of
             Men
             ,
             wou'd
             certainly
             
               prolong
               Life
            
             ,
             as
             well
             as
             Happiness
             :
             Wherefore
             if
             Life
             becomes
             in
             danger
             upon
             this
             Account
             ,
             and
             good
             Men
             suffer
             Death
             for
             the
             sake
             of
             their
             Virtue
             ;
             this
             is
             accidental
             ,
             not
             through
             any
             
               natural
               defect
               in
               that
               end
               of
               Life
               ,
            
             or
             because
             it
             
               contradicts
               Self-preservation
            
             ,
             and
             is
             
               destructive
               to
               God's
               right
            
             over
             it
             ;
             but
             through
             the
             fault
             of
             
               unreasonable
               Men
            
             ,
             who
             will
             not
             act
             by
             the
             
               same
               Rule
            
             ,
             but
             make
             the
             indulging
             of
             their
             Appetites
             and
             Passions
             
               to
               be
               the
               only
               end
               of
               their
               Lives
            
             ;
             and
             therefore
             have
             no
             sense
             of
             Justice
             or
             Goodness
             towards
             others
             .
          
           
             2.
             
             When
             Men
             suffer
             Death
             upon
             the
             account
             of
             Virtue
             ,
             this
             does
             not
             prove
             any
             Dispensation
             needful
             as
             to
             Self-preservation
             ,
             as
             though
             they
             brought
             their
             own
             Deaths
             upon
             themselves
             ;
             they
             
               wou'd
               live
            
             if
             they
             
               might
               be
               permitted
            
             ;
             but
             they
             
               wou'd
               not
               forfeit
               their
               Reason
               and
               their
               Virtue
               to
               preserve
               Life
               ,
            
             because
             these
             were
             the
             things
             for
             whose
             sake
             alone
             Life
             was
             bestow'd
             ;
             and
             the
             observing
             of
             which
             is
             the
             
               most
               proper
               way
               which
               God
               design'd
               by
               Nature
               to
               preserve
               Life
               by
               ,
            
             and
             if
             it
             is
             not
             preserv'd
             accordingly
             ,
             't
             is
             through
             the
             Crimes
             of
             such
             as
             invade
             it
             ,
             not
             any
             of
             their
             own
             .
             
             But
             supposing
             that
             a
             Dispensation
             might
             be
             reasonable
             in
             some
             particular
             Case
             ;
             yet
             ,
          
           
             II.
             When
             Propriety
             of
             the
             greatest
             Importance
             is
             concern'd
             ;
             where
             the
             Law
             that
             secures
             it
             is
             confess'd
             and
             acknowledg'd
             ;
             where
             a
             mistake
             may
             be
             easily
             committed
             ,
             and
             yet
             can
             never
             be
             recover'd
             ;
             no
             Dispensation
             can
             be
             sufficient
             but
             such
             as
             comes
             from
             the
             Proprietor
             ,
             the
             Law-giver
             himself
             ;
             and
             which
             evidently
             appears
             by
             some
             plain
             and
             positive
             Manifestation
             of
             his
             Will
             to
             do
             so
             .
          
           
             Propriety
             is
             of
             so
             nice
             and
             tender
             a
             Nature
             ,
             that
             when
             it
             is
             to
             be
             made
             over
             ,
             all
             the
             care
             imaginable
             is
             us'd
             ,
             that
             the
             doing
             so
             may
             appear
             plainly
             and
             undeniably
             to
             be
             Voluntary
             ;
             therefore
             not
             only
             several
             outward
             Actions
             ,
             but
             also
             several
             Witnesses
             of
             those
             Actions
             are
             requir'd
             upon
             such
             Occasions
             .
             Now
             if
             this
             be
             so
             where
             things
             of
             
               very
               little
               Importance
            
             are
             concern'd
             ,
             how
             much
             more
             reasonable
             must
             this
             Caution
             be
             where
             
               God
               himself
               is
               the
               Proprietor
            
             ,
             so
             good
             ,
             so
             gracious
             ,
             so
             just
             ,
             so
             powerful
             a
             Being
             !
             and
             where
             
               Humane
               Life
            
             is
             the
             thing
             in
             Question
             ;
             in
             which
             so
             many
             Persons
             may
             be
             concer●…d
             ,
             and
             which
             may
             be
             of
             such
             
               unspeakable
               value
               to
               him
            
             that
             has
             it
             ;
             if
             the
             end
             of
             it
             were
             
               faithfully
               observ'd
            
             ;
             for
             
             what
             can
             make
             Man
             more
             Happy
             ,
             or
             more
             Glorious
             ?
             What
             can
             exalt
             him
             higher
             above
             the
             rest
             of
             the
             Creation
             ,
             or
             nearer
             to
             the
             Divine
             Nature
             ,
             than
             the
             continual
             discovery
             of
             
               Eternal
               Truth
            
             ,
             and
             the
             regulating
             of
             his
             Passions
             and
             Desires
             accordingly
             ,
             than
             the
             improving
             of
             others
             by
             Example
             and
             Information
             ,
             and
             being
             the
             Help
             and
             Pleasure
             of
             a
             great
             part
             of
             Mankind
             .
             Life
             
               is
               the
               opportunity
               of
               being
               all
               this
            
             ;
             shall
             that
             then
             be
             
               rashly
               thrown
               away
               by
               Self-murther
            
             ?
             Especially
             since
             Mistakes
             in
             other
             matters
             may
             be
             recover'd
             again
             ,
             at
             least
             some
             amends
             be
             made
             for
             them
             ;
             but
             here
             the
             Errour
             is
             Irrecoverable
             ;
             the
             
               Offender
               is
               incapable
            
             of
             making
             any
             Satisfaction
             :
             Wherefore
             who
             that
             considers
             this
             can
             suppose
             ,
             that
             't
             is
             sufficient
             for
             any
             Man
             to
             *
             think
             that
             he
             may
             
               despence
               with
               himself
            
             ,
             or
             to
             fansie
             that
             God
             has
             
               constituted
               him
               his
               Officer
               or
               Commissioner
               .
            
             How
             does
             this
             appear
             ?
             Produce
             the
             Warrant
             ,
             prove
             the
             Commission
             by
             undeniable
             Authority
             ,
             and
             then
             ,
             but
             not
             otherwise
             ,
             then
             let
             it
             be
             obey'd
             .
          
           
             Nor
             is
             it
             sufficient
             to
             say
             in
             this
             Case
             ,
             That
             although
             it
             shou'd
             be
             an
             Error
             to
             kill
             ones
             self
             upon
             such
             an
             Opinion
             ,
             yet
             this
             is
             
             such
             an
             Errour
             as
             may
             proceed
             from
             〈◊〉
             good
             Conscience
             ;
             because
             where
             the
             P●…
             priety
             is
             doubtful
             ,
             and
             yet
             the
             thing
             i●…
             Question
             
               actually
               alienated
            
             ,
             it
             can
             be
             
               no
               good
               Plea
            
             to
             say
             ,
             that
             this
             was
             done
             with
             
               Integrity
               :
               No
               Mistake
            
             can
             be
             excusable
             where
             there
             is
             
               no
               Authority
               to
               venture
            
             ;
             and
             yet
             in
             this
             Case
             the
             Propriety
             is
             not
             doubtful
             ,
             but
             
               acknowledg'd
               to
               be
               Gods
            
             ;
             and
             in
             the
             
               Act
               of
               Self-Murther
            
             the
             same
             Propriety
             is
             not
             only
             alienated
             but
             destroy'd
             ;
             and
             therefore
             ther●…
             can
             be
             no
             just
             Plea
             for
             the
             Lawfulness
             of
             so
             doing
             ,
             but
             the
             plain
             and
             express
             Manifestation
             of
             God's
             Will
             ,
             and
             this
             can
             be
             had
             no
             other
             way
             than
             by
             evident
             Revelation
             ;
             because
             
               no
               Warrant
            
             ,
             but
             such
             as
             is
             
               above
               Nature
            
             ,
             can
             be
             sussicient
             to
             
               despence
               with
               Law
               of
               Nature
            
             .
          
           
             If
             it
             be
             said
             that
             
               Natural
               F●…vents
            
             are
             the
             Manifestations
             of
             God's
             Will
             ,
             that
             when
             such
             Events
             as
             
               loss
               of
               Liberty
            
             or
             
               Senses
               ,
               Incurable
               Pain
               ,
               Poverty
            
             or
             Disgrace
             ,
             come
             upon
             a
             Man
             ;
             any
             *
             one
             of
             these
             is
             a
             sussicient
             proof
             that
             God
             dismisses
             ,
             calls
             or
             summons
             that
             Man
             from
             Lise
             .
             This
             brings
             me
             to
             the
             next
             thing
             I
             proposed
             to
             shew
             .
          
           
           
             
               III.
               That
            
             no
             Natural
             Event
             is
             such
             a
             Manifestation
             of
             God's
             Will
             ,
             whereby
             any
             Man
             can
             be
             assur'd
             that
             he
             is
             called
             ,
             dismissed
             or
             summon'd
             from
             Life
             ;
             or
             that
             God
             has
             chosen
             him
             himself
             for
             his
             Commissioner
             or
             Officer
             to
             destroy
             it
             .
          
           
             There
             is
             no
             Event
             indeed
             ,
             but
             
               is
               a
               Manifestation
               of
               God's
               Will.
            
             The
             worst
             Events
             are
             so
             ,
             as
             much
             as
             the
             best
             ;
             but
             to
             what
             
               end
               are
               they
               so
            
             ?
             that
             we
             should
             
               bear
               them
            
             with
             Patience
             and
             Humility
             ,
             is
             not
             be
             avoided
             by
             lawful
             means
             ,
             not
             that
             we
             should
             
               decline
               them
               ,
               refuse
               'em
            
             ,
             or
             
               run
               away
               from
               them
            
             ,
             by
             
               any
               means
               though
               never
               so
               unlawful
               .
            
          
           
             And
             since
             the
             Manifestation
             of
             God's
             Will
             against
             a
             known
             Law
             of
             Nature
             must
             
               be
               clear
               and
               distinct
            
             ,
             as
             has
             been
             shown
             ;
             how
             can
             it
             be
             demonstrated
             to
             be
             so
             from
             any
             of
             the
             Events
             above
             mention'd
             ?
             the
             great
             difficulty
             ,
             or
             rather
             the
             impossibility
             of
             this
             will
             appear
             if
             we
             consider
             the
             following
             Reasons
             .
          
           
             1.
             
             That
             many
             Thousand
             Persons
             have
             suffer'd
             under
             the
             same
             Events
             ,
             and
             withal
             to
             such
             a
             degree
             ,
             as
             to
             be
             very
             willing
             ,
             very
             
               desirous
               to
               die
            
             ;
             and
             yet
             som
             of
             these
             have
             
               ever
               thought
            
             ,
             and
             none
             of
             them
             have
             been
             
               ever
               fully
               satisfy'd
            
             that
             these
             were
             any
             
             signs
             os
             
               God's
               dismissing
               ,
               summoning
            
             ,
             or
             
               calling
               them
               from
               Life
            
             :
             How
             then
             can
             any
             one
             particular
             Person
             
               be
               assured
            
             that
             they
             are
             so
             to
             him
             ?
             Or
             why
             should
             he
             suppose
             ,
             that
             
               he
               alone
            
             can
             discern
             farther
             into
             the
             Will
             of
             
               God
               against
               a
               Confest
            
             and
             
               Establish'd
               Law
            
             ,
             by
             any
             occasional
             and
             
               natural
               Event
            
             ,
             than
             so
             many
             Persons
             (
             many
             of
             which
             may
             be
             reasonably
             allow'd
             to
             be
             greater
             and
             wiser
             than
             himself
             )
             cou'd
             do
             ,
             by
             the
             
               very
               same
            
             :
             Especially
             since
             ,
          
           
             2.
             
             These
             
               very
               Events
            
             ,
             upon
             which
             he
             grounds
             his
             Authority
             ,
             have
             been
             frequently
             chang'd
             in
             a
             
               short
               time
            
             ,
             and
             such
             as
             are
             directly
             contrary
             ,
             as
             sound
             Health
             ,
             great
             Riches
             and
             Honour
             ,
             been
             long
             enioyed
             by
             the
             
               same
               Persons
            
             ;
             all
             which
             had
             been
             lost
             if
             they
             should
             have
             thought
             siting
             to
             have
             Murthered
             themselves
             .
          
           
             3.
             
             That
             which
             is
             
               naturally
               unlawful
            
             or
             evil
             in
             it self
             ,
             (
             as
             Self-murther
             is
             in
             regard
             of
             God's
             Propriety
             ,
             &c.
             )
             can
             never
             be
             supposed
             to
             become
             Lawful
             upon
             the
             account
             of
             any
             Event
             whatsoever
             that
             is
             Natural
             :
             Now
             all
             Pain
             ,
             Poverty
             ,
             &c.
             has
             its
             natural
             Causes
             ,
             and
             consequently
             cannot
             be
             a
             sufficient
             Dispensation
             to
             destroy
             Life
             .
          
           
             4.
             
             Furthermore
             ,
             as
             to
             the
             
               end
               of
            
             Humane
             Lise
             ,
             no
             such
             Events
             as
             we
             have
             been
             speaking
             of
             can
             be
             look'd
             upon
             as
             Dispensations
             
             from
             the
             pursuing
             of
             
               this
               end
            
             ;
             because
             this
             is
             naturally
             farther'd
             by
             these
             very
             Events
             ;
             and
             the
             greatest
             Calamities
             have
             been
             the
             occasion
             of
             waking
             Reason
             ,
             and
             making
             the
             Soul
             exert
             it self
             in
             several
             Virtues
             ,
             which
             otherwise
             it
             could
             not
             have
             practised
             .
             There
             is
             a
             kind
             of
             deformity
             in
             Storms
             and
             Tempests
             ,
             and
             Winter
             comes
             in
             unpleasantly
             after
             the
             Warmth
             and
             Fruitfulness
             of
             the
             other
             Seasons
             ;
             yet
             these
             are
             as
             
               necessary
               to
               the
               World
            
             ,
             as
             they
             were
             ,
             to
             Purge
             the
             Air
             ,
             to
             destroy
             hurtful
             Weeds
             and
             Insects
             ,
             and
             to
             dispose
             the
             Earth
             to
             Answer
             the
             returning
             Spring
             :
             Something
             of
             the
             
               same
               kind
            
             is
             full
             as
             
               necessary
               to
               humane
               Nature
            
             ,
             to
             set
             the
             Soul
             in
             Motion
             ,
             after
             the
             soultry
             Calms
             of
             Ease
             and
             Luxury
             :
             *
             A
             great
             Mind
             improves
             upon
             opposition
             ,
             it
             Sparkles
             and
             Rejoyces
             under
             those
             Calamities
             which
             wou'd
             oppress
             others
             ,
             and
             slames
             out
             to
             the
             World
             in
             
               brighter
               Glory
            
             .
             Wherefore
             to
             suppose
             that
             
               such
               Events
            
             as
             we
             have
             been
             speaking
             of
             ,
             are
             Dispensations
             or
             
               Dismissions
               from
               Life
            
             ,
             is
             to
             ●…ay
             ,
             either
             that
             there
             are
             
               no
               such
               Virtues
            
             as
             
               Con●…ancy
               ,
               Patience
            
             ,
             and
             Fidelity
             ;
             and
             that
             
               ●…od
               dispenses
            
             with
             us
             as
             to
             
               the
               practising
               any
            
             
             such
             Duties
             at
             all
             :
             
               or
               else
               that
            
             he
             does
             so
             when
             we
             have
             the
             greatest
             occasion
             for
             them
             ,
             when
             they
             are
             nearest
             to
             their
             highest
             Perfection
             ,
             and
             may
             be
             practis'd
             most
             Gloriously
             .
          
           
             5.
             
             But
             after
             all
             ,
             the
             
               very
               Being
               alive
            
             ;
             though
             under
             the
             worst
             Events
             that
             can
             possibly
             be
             imagin'd
             ,
             is
             a
             direct
             Contradiction
             to
             any
             such
             
               Call
               ,
               Summons
            
             or
             Dispensation
             ,
             as
             above-mention'd
             :
             Because
             as
             our
             Lives
             were
             first
             
               from
               God
            
             ;
             †
             so
             the
             
               continuation
               of
               them
            
             depends
             wholly
             upon
             him
             :
             No
             Man
             cou'd
             preserve
             himself
             one
             Moment
             without
             the
             Concurrence
             of
             his
             Providence
             ,
             if
             he
             thought
             ●…itting
             to
             withdraw
             that
             Concurrence
             ,
             there
             wou'd
             need
             
               no
               other
            
             manifestation
             of
             his
             Will
             ;
             because
             Life
             wou'd
             cease
             immediately
             .
             Wherefore
             while
             there
             
               is
               Life
            
             ,
             there
             is
             no
             room
             to
             suppose
             that
             
               God
               gives
               leave
            
             to
             any
             Man
             to
             
               kill
               himself
            
             ;
             because
             I
             say
             ,
             his
             
               Being
               at
               all
               is
               nothing
               but
               the
               Effect
               of
               Gods
               Will
               ,
            
             and
             therefore
             
               while
               he
               is
            
             ;
             't
             is
             absurd
             to
             suppose
             
               that
               God
               Will
               's
               that
               he
               should
               not
               be
               .
            
          
           
             These
             Reasons
             I
             hope
             may
             be
             sufficient
             to
             show
             that
             no
             Man
             can
             have
             any
             assurance
             from
             any
             
               Natural
               Event
            
             ,
             that
             God
             does
             
               resign
               his
               Propriety
            
             of
             
               humane
               Life
            
             ,
             or
             
             Call
             ,
             or
             Summon
             any
             Man
             out
             of
             the
             World
             by
             Self-murther
             ;
             and
             the
             importance
             of
             the
             ●…ing
             in
             Question
             ;
             the
             impossibility
             of
             recovering
             the
             Mistake
             ;
             the
             great
             Injustice
             towards
             God
             and
             Man
             ;
             and
             the
             sad
             Consequences
             that
             may
             ,
             nay
             
               must
               follow
            
             ;
             ought
             to
             awaken
             Men
             upon
             this
             occasion
             ,
             while
             they
             have
             any
             Reason
             left
             ,
             and
             make
             'em
             weigh
             every
             Motive
             exactly
             and
             impartially
             :
             Especially
             since
             it
             may
             so
             justly
             be
             fear'd
             in
             these
             Cases
             ,
             that
             every
             Man
             's
             
               Reigning
               Passion
            
             ,
             his
             Fear
             ,
             his
             Pride
             ,
             his
             Impatience
             ,
             &c.
             may
             be
             his
             God
             ;
             and
             the
             
               rash
               impulses
            
             of
             these
             be
             taken
             for
             
               Divine
               Suggestions
               ,
               Calls
            
             or
             Dispensations
             ,
             as
             it
             has
             often
             happen'd
             even
             to
             such
             as
             have
             been
             great
             Men
             ,
             in
             the
             decay
             of
             their
             Strength
             and
             Reason
             .
             *
             Zeno
             ,
             the
             Father
             of
             the
             Stoicks
             ,
             living
             to
             a
             very
             great
             Age
             ,
             happen'd
             one
             day
             to
             stumble
             and
             hurt
             his
             Finger
             ,
             whereupon
             he
             cry'd
             out
             to
             this
             purpose
             ,
             
               I
               acknowledge
               your
               Summons
               ,
               O
               ye
               Gods
               ,
               and
               I
               obey
            
             ;
             and
             immediately
             went
             home
             and
             
               hang'd
               himself
            
             .
             If
             those
             Events
             which
             Melancho●…y
             Men
             take
             for
             God's
             Calls
             or
             Dispensations
             were
             examin'd
             ,
             they
             wou'd
             seldom
             be
             found
             to
             be
             
               more
               reasonable
               than
               this
            
             .
          
        
         
           
           
             
               CHAP.
               VII
            
             .
             Other
             Objections
             Answer'd
             ,
             by
             which
             they
             wou'd
             introduce
             another
             end
             of
             Humane
             Life
             ,
             as
             the
             measure
             of
             Self-preservation
             ,
             instead
             of
             that
             above
             mention'd
             ;
             and
             then
             supposing
             that
             this
             End
             does
             cease
             ,
             whenever
             a
             Man's
             Reason
             tells
             him
             that
             it
             does
             so
             ,
             wou'd
             from
             hence
             inferr
             ,
             that
             his
             Obligation
             to
             preserve
             Life
             does
             cease
             also
             .
          
           
             FRom
             
               Exceptions
               ,
               Limitations
            
             ,
             and
             Dispensations
             of
             this
             Law
             ,
             they
             come
             at
             last
             to
             tell
             us
             directly
             ,
             that
             there
             are
             some
             Cases
             in
             which
             it
             
               wholly
               ceases
            
             ;
             and
             then
             a
             Man
             becomes
             Master
             and
             
               Disposer
               of
               himself
            
             .
          
           
             *
             No
             Law
             is
             so
             Primary
             and
             Simple
             ,
             but
             that
             it
             fore-imagines
             a
             Reason
             upon
             which
             it
             was
             founded
             ;
             and
             scarce
             any
             Reason
             so
             constant
             ,
             but
             that
             Circumstances
             may
             alter
             it
             ;
             in
             which
             Case
             a
             private
             Man
             is
             Emperour
             of
             himself
             ,
             
               sui
               juris
            
             .
             And
             he
             whose
             Conscience
             is
             well
             temper'd
             and
             dispassion'd
             assures
             him
             ,
             that
             the
             Reason
             of
             Self-Preservation
             ceases
             in
             him
             ,
             may
             also
             presume
             ,
             that
             the
             Law
             
             ceases
             too
             ,
             and
             may
             do
             that
             then
             which
             otherwise
             were
             against
             the
             Law.
             
          
           
             Self-preservation
             which
             we
             confess
             to
             be
             the
             foundation
             of
             general
             natural
             Law
             ,
             is
             no
             other
             thing
             than
             a
             natural
             Affection
             and
             Appetition
             of
             Good
             ,
             whether
             true
             or
             seeming
             .
             —
             Now
             since
             this
             Law
             of
             Self-preservation
             is
             accomplish'd
             in
             attaining
             that
             which
             conduces
             to
             our
             Ends
             ,
             and
             is
             (
             
               i.
               e.
            
             seems
             )
             good
             to
             us
             .
             —
             If
             I
             propose
             to
             my self
             in
             this
             Self-homicide
             ,
             a
             greater
             Good
             ,
             though
             Imistake
             it
             ;
             I
             perceive
             not
             wherein
             I
             transgress
             the
             general
             Law
             of
             Nature
             ,
             which
             is
             an
             Affection
             of
             Good
             ,
             True
             or
             Seeming
             ;
             and
             if
             that
             which
             I
             affect
             by
             Death
             be
             truly
             a
             greater
             Good
             ,
             wherein
             is
             the
             other
             stricter
             Law
             of
             Nature
             ,
             which
             is
             rectified
             Reason
             ,
             violated
             ?
          
           
             I
             will
             first
             give
             a
             short
             Answer
             to
             every
             one
             of
             these
             Propositions
             in
             the
             
               terms
               here
               made
               of
               use
            
             ;
             and
             in
             the
             same
             order
             that
             they
             lie
             ;
             afterwards
             I
             will
             represent
             the
             strength
             of
             the
             Argument
             according
             to
             the
             best
             of
             my
             Judgment
             in
             
               other
               terms
            
             ;
             such
             as
             seem
             to
             me
             more
             clear
             and
             plain
             ,
             such
             as
             I
             have
             met
             withal
             in
             other
             Authors
             or
             Discourse
             ;
             and
             then
             endeavour
             no
             answer
             it
             
               more
               fully
            
             .
          
           
             1.
             
             The
             Reason
             upon
             which
             the
             Law
             of
             
             Self-preservation
             is
             founded
             ,
             *
             has
             been
             shown
             to
             be
             twofold
             ;
             1.
             
             The
             preserving
             of
             
               God's
               Propriety
            
             of
             every
             Man's
             Life
             ,
             and
             that
             2.
             with
             regard
             to
             
               the
               End
               for
            
             which
             Life
             was
             given
             .
             This
             Reason
             is
             so
             Constant
             ,
             that
             
               no
               Circumstances
               whatever
            
             ,
             unless
             
               a
               plain
               and
               undeniable
               Manifestation
               of
               God's
               Will
               ,
            
             can
             ever
             alter
             it
             .
          
           
             2.
             
             Conscience
             ,
             which
             is
             the
             
               last
               Judgment
               of
               upright
               Reason
            
             ,
             as
             it
             considers
             
               humane
               Actions
            
             in
             the
             
               State
               of
               Nature
            
             ,
             must
             be
             guided
             by
             what
             is
             allow'd
             to
             be
             the
             
               Law
               of
               Nature
            
             ,
             which
             Self-preservation
             is
             allow'd
             to
             be
             ;
             where
             there
             is
             
               no
               Law
               ,
               Reason
            
             may
             Act
             alone
             ,
             but
             where
             there
             is
             't
             is
             bound
             to
             obey
             it
             ;
             and
             its
             doing
             so
             proves
             Conscience
             to
             be
             
               well
               temper'd
            
             ,
             and
             dispassion'd
             ;
             but
             it
             may
             justly
             be
             doubted
             whether
             't
             is
             really
             so
             or
             no
             ,
             when
             it
             
               looks
               out
            
             for
             a
             Reason
             for
             the
             ceasing
             of
             a
             
               confest
               Law.
            
             
          
           
             Moreover
             't
             is
             impossible
             that
             an
             
               upright
               Conscience
            
             ,
             which
             acknowleges
             that
             the
             Reason
             of
             this
             Law
             is
             ,
             the
             
               preserving
               of
               God's
               Propriety
            
             of
             humane
             Life
             ,
             to
             the
             end
             above
             mention'd
             ,
             can
             ever
             assure
             any
             Man
             that
             
               such
               an
               end
            
             is
             really
             ceased
             ;
             as
             has
             been
             shown
             at
             large
             in
             the
             last
             Chapter
             .
          
           
           
             Wherefore
             this
             
               Learned
               Gentleman
            
             ,
             being
             sensible
             of
             this
             :
             Proposes
             
               another
               end
               of
               this
               Law
            
             ,
             such
             as
             is
             very
             convenient
             indeed
             for
             
               his
               purpose
            
             ,
             and
             may
             cease
             whenever
             any
             Man
             thinks
             sitting
             ;
             and
             this
             is
             
               Good
               ,
               True
            
             ,
             or
             Seeming
             .
          
           
             3.
             
             
               If
               Self-preservation
               be
               an
               Appetition
               of
               Good
               ,
               True
               or
               Seeming
            
             ;
             this
             must
             be
             at
             least
             of
             
               such
               a
               sort
               of
               good
               as
               is
               or
               seems
               proper
               to
               preserve
               Life
               .
            
             If
             we
             consider
             Self-preservation
             alone
             ,
             without
             the
             
               moral
               end
            
             of
             it
             ,
             this
             cannot
             be
             accomplish'd
             by
             attaining
             that
             which
             conduces
             to
             any
             
               other
               end
            
             ,
             or
             seems
             good
             to
             Man
             in
             any
             
               other
               respect
            
             ,
             than
             as
             it
             wou'd
             
               preserve
               Life
            
             :
             Wherefore
             it
             is
             impossible
             for
             any
             honest
             Man
             of
             very
             ordinary
             Understanding
             to
             mistake
             to
             such
             a
             Degree
             ,
             as
             to
             look
             upon
             
               Self-murther
               as
               such
               a
               good
            
             ;
             because
             this
             implies
             a
             Contradiction
             ,
             and
             wou'd
             make
             that
             to
             be
             the
             end
             of
             a
             Law
             which
             is
             the
             
               utter
               destruction
            
             of
             it
             ;
             for
             this
             wou'd
             be
             to
             argue
             in
             this
             manner
             ,
             
               the
               Law
               of
               Self-preservation
               is
               accomplish'd
               in
               attaining
               that
               which
               seems
               good
               to
               us
               ;
               Self-homicide
            
             (
             i.
             e.
             
               Self-destruction
               )
               may
               seem
               good
               to
               me
               ,
               therefore
            
             the
             Law
             of
             Self-preservation
             
               may
               be
               accomplish'd
               by
               my
               Selfdestruction
               .
            
          
           
           
             4.
             
             These
             two
             Words
             End
             and
             Good
             are
             of
             
               too
               large
               and
               doubtful
               a
               Signification
            
             ;
             that
             which
             
               conduces
               to
               our
               ends
            
             ,
             and
             is
             
               good
               to
               us
            
             ,
             does
             
               not
               always
               accomplish
            
             the
             Law
             of
             Self-preservation
             ;
             that
             which
             conduces
             to
             the
             
               true
               end
            
             of
             Life
             ,
             
               the
               following
               of
               Reason
               by
               Virtue
               ,
            
             accomplishes
             indeed
             the
             
               Law
               of
               Self-preservation
            
             ;
             because
             it
             not
             only
             improves
             the
             Mind
             ,
             but
             prolongs
             Life
             ,
             and
             therefore
             is
             
               truly
               good
            
             to
             us
             .
             But
             there
             are
             many
             other
             Ends
             of
             humane
             Actions
             ,
             as
             many
             as
             we
             have
             Passions
             and
             Appetites
             ,
             which
             become
             not
             only
             unworthy
             of
             our
             Reason
             ,
             but
             destructive
             of
             our
             Life
             ;
             as
             well
             by
             the
             manner
             of
             our
             pursuing
             'em
             ,
             as
             the
             measure
             of
             our
             enjoying
             them
             ;
             and
             therefore
             what
             ever
             they
             seem
             ,
             whatever
             Shape
             or
             Beauty
             our
             
               Passions
               give
               them
            
             ,
             are
             so
             far
             from
             being
             Good
             ,
             that
             they
             are
             
               directly
               certainly
               Evil
            
             ;
             and
             being
             so
             ,
             can
             
               never
               accomplish
               the
               Law
               of
               Self-preservation
               .
            
          
           
             These
             things
             will
             appear
             more
             clear
             ,
             if
             in
             the
             next
             place
             we
             suppose
             the
             Objection
             above
             mention'd
             to
             be
             made
             in
             these
             or
             the
             like
             Words
          
           
             To
             follow
             Nature
             has
             been
             allow'd
             to
             be
             the
             best
             rule
             of
             humane
             Actions
             by
             the
             wisest
             Men
             of
             all
             Sects
             .
             1.
             
             To
             follow
             Nature
             ,
             is
             to
             seek
             to
             be
             happy
             .
             2.
             
             My
             happiness
             consists
             in
             obtaining
             that
             which
             seems
             good
             to
             me
             ,
             and
             avoiding
             
             that
             seems
             evil
             .
             3.
             
             I
             and
             no
             other
             am
             to
             be
             the
             Judge
             in
             this
             Case
             ;
             therefore
             if
             Life
             by
             the
             want
             of
             any
             Good
             ,
             in
             which
             I
             place
             my
             Happiness
             ,
             becomes
             an
             Evil
             ,
             and
             Death
             seems
             good
             to
             me
             ,
             I
             do
             but
             follow
             Nature
             in
             killing
             my self
             ,
             and
             the
             Law
             of
             Self-preservation
             is
             not
             transgressed
             ,
             but
             gives
             place
             or
             ceases
             naturally
             .
             —
             
               For
               the
               Answering
               of
               this
               Argument
               clearly
               ,
               I
               will
               make
               use
               of
               this
               Method
               .
            
          
           
             1.
             
             I
             will
             show
             what
             is
             meant
             by
             following
             Nature
             .
          
           
             2.
             
             In
             what
             Happiness
             or
             Misery
             ,
             Good
             or
             Evil
             ,
             as
             to
             humane
             Life
             ,
             do
             really
             consist
             .
          
           
             3.
             
             The
             unreasonableness
             of
             every
             particular
             Man's
             being
             left
             to
             himself
             to
             follow
             what
             seems
             Good
             or
             Evil
             to
             his
             private
             Judgment
             ,
             and
             to
             dispose
             of
             Life
             accordingly
             .
          
           
             1.
             
             What
             is
             meant
             by
             
               following
               Nature
            
             ?
             Though
             some
             Account
             of
             this
             Maxim
             has
             been
             *
             already
             given
             ,
             yet
             being
             very
             much
             in
             request
             at
             present
             ,
             and
             the
             Mistakes
             concerning
             it
             the
             occasion
             of
             other
             Crimes
             as
             well
             as
             this
             of
             Self-murther
             ,
             it
             commonly
             happening
             that
             they
             who
             talk
             loudest
             of
             Nature
             and
             Reason
             understand
             
             'em
             least
             ,
             or
             act
             against
             'em
             most
             ;
             it
             is
             requisite
             to
             say
             something
             farther
             of
             it
             ;
             and
             if
             in
             so
             doing
             I
             should
             repeat
             any
             thing
             that
             I
             have
             said
             before
             ,
             let
             the
             Reader
             think
             ,
             either
             that
             I
             wou'd
             save
             him
             the
             trouble
             of
             turning
             back
             again
             ,
             or
             knew
             not
             how
             to
             express
             my self
             better
             .
          
           
             The
             Word
             Nature
             is
             sometimes
             a
             very
             general
             Term
             ,
             and
             signifies
             that
             Order
             which
             the
             great
             Creator
             put
             the
             whole
             World
             to
             move
             in
             ;
             sometimes
             ,
             in
             a
             more
             limitted
             sence
             ,
             it
             signifies
             that
             Rule
             which
             he
             gave
             each
             Creature
             to
             follow
             ,
             for
             the
             fulfilling
             of
             that
             
               particular
               End
            
             for
             which
             it
             was
             made
             ,
             in
             proper
             Harmony
             and
             Consent
             with
             the
             Universe
             ;
             so
             that
             the
             Word
             Nature
             rises
             in
             its
             signification
             according
             to
             the
             several
             Degrees
             of
             the
             Creation
             ;
             and
             by
             following
             Nature
             must
             be
             meant
             ,
             the
             
               obeying
               it
               according
               to
               that
               particular
               Power
               which
               distinguishes
               one
               Creature
               from
               another
               .
            
             This
             Beasts
             do
             by
             Sensation
             ,
             this
             Man
             shou'd
             do
             by
             Reason
             :
             That
             great
             ,
             that
             God-like
             Faculty
             which
             is
             given
             us
             to
             discern
             Good
             and
             Evil
             ,
             and
             to
             regulate
             our
             Passions
             and
             Appetites
             by
             Virtue
             accordingly
             .
             Wherefore
             for
             
               Man
               to
               follow
               Nature
            
             ,
             is
             the
             very
             same
             ,
             with
             the
             End
             of
             Life
             ,
             to
             which
             Self-preservation
             
             is
             subservient
             ,
             *
             as
             has
             been
             shown
             ,
             namely
             
               the
               following
               of
               Reason
               by
               Virtue
               .
            
          
           
             They
             who
             indulge
             their
             Passions
             and
             Appetites
             ,
             who
             live
             only
             by
             Sensation
             ,
             do
             not
             follow
             Nature
             as
             Men
             ,
             but
             as
             Beasts
             ;
             nay
             't
             is
             not
             near
             so
             well
             with
             '
             em
             .
             Sensation
             in
             Beasts
             
               preserves
               them
               ,
               they
            
             obey
             no
             Appetite
             to
             excess
             ,
             and
             therefore
             to
             term
             Intemperance
             Beastliness
             is
             no
             less
             than
             Detraction
             ,
             for
             't
             is
             really
             Manliness
             ,
             (
             humane
             Nature
             Corrupted
             )
             where
             Reason
             enslav'd
             to
             Appetite
             is
             kept
             to
             the
             vile
             Drudgery
             of
             serching
             in
             more
             and
             more
             of
             its
             gross
             and
             earthly
             Object
             ,
             till
             Sensation
             it self
             sinks
             down
             gorg'd
             and
             suffocated
             under
             it
             .
          
           
             Did
             we
             follow
             Nature
             as
             faithfully
             as
             Beasts
             do
             ,
             by
             observing
             that
             which
             is
             
               our
               chief
               Faculty
            
             ,
             we
             shou'd
             be
             happy
             and
             preserve
             
               our
               Being
            
             ,
             as
             carefully
             and
             successfully
             as
             they
             do
             theirs
             ;
             but
             instead
             of
             this
             we
             rashly
             destroy
             it
             ;
             or
             fondly
             overlay
             it
             :
             And
             by
             the
             Intemperance
             of
             our
             
               choicest
               Enjoyments
            
             ,
             act
             as
             foolishly
             against
             Sensation
             ,
             as
             against
             Reason
             .
          
           
             That
             the
             wisest
             Men
             of
             all
             Sects
             ,
             took
             thisto
             be
             the
             meaning
             of
             following
             Nature
             ,
             
             or
             living
             according
             to
             it
             ,
             will
             appear
             to
             any
             one
             that
             consults
             their
             Writings
             of
             Morality
             ;
             particularly
             the
             Stoicks
             .
             Thus
             they
             tell
             us
             .
          
           
             *
             That
             to
             live
             according
             to
             Nature
             ,
             is
             to
             live
             according
             to
             Man's
             particular
             ,
             Nature
             ,
             and
             the
             Nature
             of
             the
             Vniverse
             ,
             doing
             nothing
             which
             that
             Common
             Law
             ,
             which
             runs
             through
             the
             whole
             Creation
             ,
             
               Right
               Reason
            
             ,
             forbids
             :
             Which
             Law
             is
             the
             same
             with
             Jove
             ,
             the
             disposer
             and
             manager
             of
             all
             things
             .
          
           
             †
             To
             follow
             Reason
             and
             to
             follow
             Nature
             is
             one
             and
             the
             same
             thing
             to
             a
             Rational
             Creature
             .
          
           
             ‖
             To
             live
             according
             to
             Nature
             is
             to
             live
             according
             to
             Virtue
             ,
             for
             Nature
             leads
             us
             to
             this
             ,
             says
             Cleanthes
             .
          
           
             This
             is
             confirm'd
             by
             that
             Excellent
             Writer
             Philo
             the
             Jew
             :
             *
             This
             ,
             says
             he
             ,
             (
             speaking
             of
             obeying
             God
             )
             
               is
               that
               end
               of
               humane
               Actions
               ;
               the
               living
               according
               to
               Nature
               ,
               which
               is
               so
               much
               celebrated
               by
               the
               greatest
               Philosophers
               ,
               for
               this
               is
               done
               when
               the
               Mind
               ,
               entring
               the
               path
               of
               Virtue
               ,
               treads
               in
               the
               steps
               of
               Right
               Reason
               ,
               and
               follows
               God
               ,
               ever
               mindful
               of
               his
               Commands
               ,
               ever
               observing
               'em
               all
               strictly
               both
               in
               Word
               and
               Deed.
               
            
          
           
           
             Yet
             perhaps
             it
             may
             be
             Objected
             ,
             That
             this
             account
             of
             
               following
               Nature
               is
               too
               general
            
             ,
             *
             
               some
               things
               are
               natural
               to
               the
               Species
               ,
               and
               others
               to
               the
               particular
               Person
               ;
               and
               therefore
               when
            
             Cicero
             
               consulted
               the
               Oracle
               ,
               he
               had
               this
               Answer
               ,
               FOLLOW
               YOUR
               OWN
               NATURE
               .
            
             He
             that
             follows
             his
             own
             Reason
             in
             what
             appears
             to
             him
             Good
             or
             Evil
             ,
             in
             embracing
             the
             first
             and
             avoiding
             the
             latter
             ,
             though
             he
             may
             be
             mistaken
             ,
             follows
             his
             own
             Nature
             :
             Accordingly
             if
             he
             cannot
             obtain
             that
             in
             which
             he
             places
             his
             Happiness
             ,
             and
             his
             Life
             becomes
             miserable
             upon
             this
             Account
             ,
             he
             follows
             Nature
             who
             lays
             it
             down
             .
          
           
             To
             this
             it
             may
             be
             reply'd
             ,
             That
             to
             sollow
             
               ones
               own
               Nature
            
             cannot
             be
             any
             Exemption
             from
             what
             was
             said
             before
             ;
             nor
             is
             the
             Account
             which
             has
             been
             given
             there
             ,
             too
             general
             ;
             for
             as
             to
             what
             relates
             to
             the
             
               End
               of
               Life
            
             ;
             the
             
               following
               of
               Reason
               by
               Virtue
            
             ,
             this
             belongs
             equally
             to
             
               humane
               Nature
               in
               General
            
             ,
             forasmuch
             as
             all
             Men
             are
             Rational
             .
             Either
             then
             by
             this
             is
             meant
             ,
             the
             same
             with
             the
             following
             of
             humane
             Nature
             ,
             which
             is
             the
             Rule
             by
             which
             all
             Mankind
             is
             to
             Act
             ;
             or
             else
             we
             must
             suppose
             that
             
             there
             is
             a
             
               particular
               Rule
            
             or
             Law
             given
             to
             every
             individual
             Person
             ,
             different
             from
             the
             rest
             of
             the
             same
             Species
             ,
             which
             he
             alone
             is
             bound
             to
             follow
             :
             But
             this
             would
             be
             more
             unreasonable
             than
             if
             we
             should
             say
             ,
             That
             every
             Subject
             of
             the
             Emperour
             of
             China
             was
             not
             bound
             by
             the
             General
             Laws
             of
             that
             Country
             ;
             but
             that
             he
             had
             a
             particular
             private
             Law
             by
             which
             he
             was
             bound
             to
             Act
             ,
             and
             that
             too
             often
             in
             
               direct
               opposition
               to
               the
               other
            
             .
          
           
             2.
             
             By
             following
             
               ones
               own
               Nature
            
             perhaps
             was
             meant
             the
             same
             with
             
             Zeno's
             Maxim
             ,
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             I
             think
             may
             be
             rendred
             the
             
               living
               Conformably
            
             ,
             or
             
               Consistently
               ;
               i.e.
            
             the
             being
             the
             same
             in
             Opinion
             ,
             Humour
             ,
             Manners
             ,
             the
             having
             ones
             Life
             
               all
               of
               a
               Piece
            
             ,
             whatsoever
             comes
             to
             pass
             ;
             which
             they
             also
             call'd
             †
             Decorum
             :
             As
             if
             a
             Man
             were
             of
             an
             easie
             and
             obliging
             Temper
             ,
             that
             he
             should
             be
             the
             same
             in
             Adversity
             as
             well
             as
             Prosperity
             ,
             Sickness
             and
             Health
             ,
             to
             the
             meanest
             poorest
             Man
             as
             to
             the
             greatest
             Potentate
             .
             If
             of
             a
             grave
             austere
             Way
             ,
             which
             was
             that
             which
             they
             
             chose
             ;
             he
             should
             carry
             that
             on
             through
             the
             worst
             Events
             ,
             and
             nothing
             be
             able
             to
             alter
             him
             ;
             the
             maintaining
             either
             of
             these
             ,
             or
             any
             other
             particular
             Character
             ,
             may
             be
             call'd
             the
             
               following
               of
               ones
               own
               Nature
            
             ;
             but
             though
             Men
             may
             choose
             different
             ways
             of
             Behaviour
             ,
             according
             to
             their
             Fancy
             or
             Constitution
             ,
             yet
             this
             must
             still
             be
             grounded
             upon
             the
             former
             Universal
             Maxim
             ,
             the
             living
             
               according
               to
               Nature
            
             ,
             as
             Humane
             and
             Reasonable
             ;
             otherwise
             the
             Character
             ,
             whatever
             it
             was
             ,
             wou'd
             be
             vicious
             ,
             and
             then
             't
             wou'd
             be
             so
             much
             the
             worse
             to
             maintain
             it
             ,
             and
             
               equally
               absurd
            
             ,
             whether
             a
             Man
             was
             always
             Affably
             or
             Surlily
             the
             same
             ,
             if
             always
             in
             the
             wrong
             ;
             so
             that
             this
             regards
             only
             the
             outside
             the
             Dress
             of
             Virtue
             ,
             the
             particular
             Fashion
             which
             she
             is
             to
             appear
             in
             :
             Let
             Men
             be
             sure
             of
             her
             first
             by
             
               following
               Nature
            
             as
             Humane
             in
             general
             ,
             and
             then
             they
             may
             give
             her
             what
             appearance
             they
             please
             by
             
               following
               their
               own
               Nature
            
             .
             This
             will
             be
             further
             explain'd
             in
             the
             Answer
             to
             the
             next
             part
             of
             the
             Objection
             abovemention'd
             .
             *
          
           
             3.
             
             By
             following
             
               ones
               own
               Nature
            
             ,
             some
             
             
               will
               have
               meant
               the
               following
               a
            
             particular
             Opinion
             or
             Humour
             ;
             
               the
               indulging
               that
            
             particular
             Appetite
             or
             Passion
             ,
             
               which
               by
            
             Education
             ,
             Example
             or
             Constitution
             
               has
               got
               the
               ascendant
               ,
               which
               brings
               me
               to
               the
               remaining
               part
               of
               the
               Objection
               .
            
             To
             follow
             Nature
             is
             to
             seek
             to
             be
             Happy
             ,
             Happiness
             consists
             in
             obtaining
             that
             which
             seems
             Good
             to
             me
             ,
             and
             avoiding
             that
             which
             seems
             Evil
             ;
             I
             and
             no
             other
             must
             be
             the
             Judge
             of
             this
             ;
             wherefore
             if
             Life
             becomes
             an
             Evil
             ,
             and
             Death
             a
             Good
             to
             me
             ,
             by
             the
             want
             of
             any
             thing
             in
             which
             I
             place
             my
             Happiness
             ,
             or
             by
             the
             suffering
             any
             thing
             in
             which
             I
             place
             my
             Misery
             ,
             I
             do
             but
             follow
             Nature
             in
             killing
             my self
             ,
             and
             the
             Law
             of
             Self-preservation
             is
             not
             transgress'd
             by
             my
             doing
             so
             ,
             but
             ceases
             naturally
             .
             
               This
               was
               propos'd
               to
               be
               Answer'd
               by
               shewing
               these
               two
               things
               .
            
          
           
             1.
             
             In
             what
             Happiness
             or
             Misery
             ,
             Good
             or
             Evil
             ,
             as
             to
             Humane
             Life
             ,
             did
             really
             consist
             .
          
           
             2.
             
             The
             unreasonableness
             of
             every
             Man
             's
             being
             left
             to
             himself
             to
             follow
             what
             seems
             Good
             or
             Evil
             to
             him
             ,
             and
             to
             dispose
             of
             Life
             accordingly
             .
          
           
             As
             to
             the
             first
             ,
             Happiness
             truly
             cons●…s
             in
             the
             observing
             the
             End
             of
             Life
             ,
             which
             has
             been
             so
             often
             mention'd
             :
             As
             this
             is
             
             *
             done
             more
             or
             less
             Men
             are
             proportionably
             Happy
             ,
             as
             
               't
               is
               omitted
            
             proportionably
             Miserable
             :
             But
             in
             the
             common
             acceptation
             of
             the
             Word
             ,
             Happiness
             signifies
             the
             enjoyment
             of
             a
             Man's
             desires
             
               whatever
               they
               are
            
             ;
             and
             for
             any
             one
             to
             say
             that
             he
             
               cannot
               be
               happy
            
             without
             such
             or
             such
             a
             thing
             ,
             which
             is
             not
             in
             his
             Power
             ;
             and
             that
             the
             Good
             or
             Evil
             of
             his
             
               whole
               Life
               depends
            
             upon
             it
             ,
             signifies
             nothing
             but
             the
             vehemence
             of
             that
             Man's
             desires
             ;
             not
             that
             there
             is
             any
             
               real
               Happiness
            
             in
             obtaining
             it
             ,
             or
             Misery
             in
             sailing
             of
             it
             ;
             it
             proving
             most
             commonly
             
               quite
               contrary
            
             ,
             that
             the
             more
             a
             Man
             enjoys
             what
             he
             vehemently
             desires
             ,
             the
             
               more
               miserable
            
             he
             is
             afterwards
             ;
             and
             then
             †
             forsooth
             Life
             seems
             an
             Evil
             to
             him
             ,
             and
             amidst
             the
             Discontent
             and
             Vexation
             which
             comes
             upon
             him
             at
             the
             sense
             of
             his
             Folly
             ,
             and
             the
             just
             reproof
             of
             his
             Reason
             .
             He
             tells
             you
             very
             Philosophically
             ,
             
               that
               he
               does
               but
               follow
               Nature
               in
               delivering
               himself
               from
               what
               is
               Evil
               :
            
             When
             he
             has
             been
             acting
             
               against
               Nature
               ,
               against
               good
               Sense
            
             (
             for
             
               that
               is
               humane
               Nature
               )
               all
               the
               while
            
             ;
             
             and
             when
             he
             has
             done
             so
             ,
             instead
             of
             recovering
             the
             way
             which
             he
             has
             lost
             ,
             and
             beginning
             truly
             to
             
               follow
               Nature
            
             ,
             he
             deserts
             it
             wholly
             and
             irrecoverably
             ,
             and
             offers
             the
             greatest
             and
             most
             positive
             Violence
             to
             it
             by
             Self-murther
             .
          
           
             But
             the
             
               Mistakes
               concerning
               Happiness
            
             or
             Misery
             are
             grounded
             upon
             the
             Mistakes
             concerning
             Good
             and
             Evil
             ,
             and
             therefore
             't
             will
             be
             necessary
             to
             take
             a
             short
             view
             of
             them
             .
          
           
             As
             Humane
             Life
             consists
             of
             two
             parts
             ,
             the
             Soul
             and
             Body
             ;
             so
             
               what
               is
               good
            
             must
             be
             consider'd
             in
             a
             twofold
             manner
             ,
             as
             it
             relates
             to
             the
             Soul
             or
             to
             the
             Body
             .
          
           
             1.
             
             As
             it
             relates
             to
             the
             Soul
             ,
             the
             Regulating
             and
             
               Improving
               of
               the
               Mind
            
             ;
             which
             we
             suppose
             to
             be
             the
             End
             of
             humane
             Life
             :
             This
             is
             usually
             called
             
               Moral
               Good
            
             ,
             and
             the
             contrary
             
               Moral
               Evil.
            
             Or
             else
             ,
          
           
             2dly
             .
             As
             it
             relates
             to
             the
             Body
             ,
             the
             
               Health
               or
               the
               Preservation
               of
               it
            
             ;
             for
             which
             End
             the
             several
             ways
             of
             Perception
             ,
             commonly
             call'd
             Senses
             ,
             were
             ordain'd
             ;
             by
             which
             notice
             is
             given
             to
             Reason
             ,
             what
             is
             most
             proper
             to
             maintain
             this
             Union
             and
             
               preserve
               Life
            
             ,
             or
             what
             is
             most
             likely
             to
             
               destroy
               it
            
             ;
             this
             is
             commonly
             call'd
             
               Sensitive
               Good
            
             ,
             and
             the
             contrary
             
               Sensitive
               Evil.
            
             
          
           
           
             To
             bring
             this
             to
             the
             Matter
             in
             hand
             ,
             supposing
             that
             Good
             ,
             True
             or
             Seeming
             were
             a
             proper
             Rule
             and
             End
             of
             humane
             Actions
             :
             There
             are
             but
             two
             sorts
             of
             Good
             ,
             as
             has
             been
             shown
             ,
             Moral
             or
             Sensitive
             ;
             but
             through
             which
             of
             these
             is
             it
             ,
             that
             Self-murther
             can
             appear
             Lawful
             .
          
           
             If
             Moral
             Good
             tends
             not
             only
             to
             the
             
               improvement
               of
               the
               Mind
            
             ,
             but
             also
             to
             the
             
               prolonging
               of
               Life
            
             ;
             if
             nothing
             is
             Sensitive
             Good
             but
             that
             alone
             which
             is
             reported
             by
             the
             Senses
             to
             be
             
               proper
               to
               preserve
            
             Life
             ,
             then
             it
             must
             be
             absurd
             to
             destroy
             Life
             upon
             the
             pretence
             of
             either
             of
             these
             Goods
             ,
             and
             to
             do
             so
             
               must
               be
               Evil
            
             ,
             both
             as
             to
             
               Moral
               Evil
            
             ,
             and
             
               Sensitive
               also
            
             ;
             and
             
               therefore
               highly
               against
               Nature
            
             .
          
           
             To
             this
             let
             me
             add
             ,
             that
             the
             only
             reason
             why
             any
             thing
             is
             
               naturally
               Evil
            
             to
             the
             Body
             ,
             is
             as
             it
             contributes
             to
             the
             
               separation
               of
               it
            
             from
             the
             Soul
             ,
             which
             is
             done
             positively
             and
             violently
             by
             
               Self-murther
               .
               Nature
            
             is
             the
             Course
             ,
             the
             Order
             which
             
               God
               put
               the
               Creature
               to
               move
               in
               :
            
             To
             break
             off
             that
             
               Course
               violently
            
             must
             certainly
             be
             against
             Nature
             ,
             and
             what
             is
             so
             cannot
             be
             Lawful
             .
          
           
             
               But
               here
               again
               it
               may
               probably
               be
               Ob●…ted
               ,
            
             That
             if
             the
             End
             of
             humane
             Life
             ,
             as
             ●…t
             has
             been
             assign'd
             by
             me
             ,
             is
             the
             following
             of
             〈◊〉
             by
             Virtue●…
             Whose
             Reason
             must
             this
             
             be
             ?
             Must
             not
             every
             Man
             be
             guided
             by
             his
             own
             Reason
             ?
             and
             consequently
             will
             not
             his
             Virtue
             consist
             in
             following
             that
             which
             seems
             Good
             to
             him
             ,
             and
             avoiding
             that
             which
             seems
             Evil
             to
             him
             ?
          
           
             This
             brings
             me
             to
             consider
             ,
             Lastly
             ,
          
           
             The
             unreasonableness
             of
             every
             Man
             's
             being
             left
             to
             himself
             to
             follow
             that
             which
             seems
             Good
             or
             Ev●…l
             to
             him
             ,
             and
             to
             dispose
             of
             Life
             accordingly
             .
          
           
             There
             must
             be
             a
             certain
             End
             or
             Design
             for
             which
             Life
             was
             given
             ,
             as
             the
             Rule
             of
             humane
             Actions
             ,
             otherwise
             the
             World
             wou'd
             be
             in
             Confusion
             .
             The
             several
             things
             which
             the
             wisest
             men
             of
             Old
             have
             offer'd
             as
             this
             End
             of
             Life
             ,
             I
             have
             endeavoured
             to
             comprehend
             under
             these
             Words
             ,
             
               THE
               FOLLOWING
               REASON
               BY
               VIRTVE
            
             :
             I
             hope
             it
             will
             not
             be
             expected
             that
             I
             should
             weigh
             out
             how
             much
             Reason
             ,
             to
             a
             Scruple
             ,
             will
             serve
             to
             this
             purpose
             ;
             because
             all
             Men
             readily
             assent
             to
             such
             Principles
             as
             these
             ,
             as
             self-evident
             ;
             That
             
               no
               wrong
               or
               injury
               ought
               to
               be
               done
            
             ;
             that
             
               a
               Man
               has
               no
               right
               to
               destroy
               what
               is
               not
               his
               ,
               especially
               if
               it
               be
               allow'd
               him
               only
               for
               his
               Advantage
               and
               Improvement
            
             ;
             that
             
               whatever
               destroys
               humane
               Society
               is
               to
               be
               avoided
            
             ;
             that
             
               whatever
               contributes
               to
               the
               preserving
               and
               improving
               of
               the
               Faculties
               ,
               which
            
             
             
               are
               peculiar
               to
               Man
               above
               other
               Creatures
               ,
               ought
               to
               be
               embrac'd
               .
            
             These
             Principles
             I
             suppose
             are
             plain
             to
             every
             Rational
             Creature
             ,
             and
             allow'd
             fit
             to
             be
             observ'd
             by
             the
             Virtues
             of
             Justice
             ,
             Temperance
             ,
             &c.
             
             Or
             should
             any
             Man
             be
             suppos'd
             to
             be
             ignorant
             of
             any
             of
             them
             in
             Lapland
             or
             new
             Holland
             ;
             yet
             there
             is
             no
             danger
             of
             this
             in
             civiliz'd
             Countries
             ,
             especially
             
               this
               wherein
               we
               Live
            
             ;
             nor
             are
             they
             deny'd
             by
             such
             as
             are
             chiefly
             against
             us
             in
             this
             Argument
             ,
             but
             acknowledg'd
             and
             maintain'd
             by
             'em
             ,
             and
             pointed
             out
             and
             required
             to
             be
             observ'd
             by
             humane
             Laws
             :
             Wherefore
             if
             there
             can
             be
             no
             ignorance
             as
             to
             these
             Fundamental
             Principles
             ;
             and
             if
             there
             can
             be
             
               no
               want
               of
               Power
            
             to
             observe
             and
             practise
             'em
             ,
             to
             what
             purpose
             is
             it
             to
             plead
             for
             
               particular
               Reason
            
             ,
             and
             for
             the
             privilege
             of
             
               Judging
               for
               ones
               self
            
             ?
             A
             Man
             cannot
             
               do
               so
               safely
               ,
               without
               some
               Rule
               ,
            
             and
             that
             Rule
             must
             be
             
               universal
               publick
               Reason
            
             ;
             and
             unless
             every
             private
             Man's
             Reason
             be
             squar'd
             accordingly
             it
             can
             never
             be
             right
             ;
             but
             if
             it
             be
             squar'd
             accordingly
             ,
             then
             it
             ought
             not
             to
             be
             contended
             for
             as
             private
             Reason
             .
          
           
             As
             Man
             is
             oblig'd
             to
             follow
             that
             Nature
             which
             is
             common
             to
             him
             with
             the
             rest
             of
             Mankind
             ,
             so
             he
             is
             oblig'd
             to
             follow
             that
             Reason
             which
             is
             so
             too
             :
             I
             mean
             as
             to
             the
             
             Fundamental
             Rules
             of
             humane
             Actions
             :
             He
             may
             make
             use
             of
             his
             
               own
               Reason
            
             perhaps
             in
             finding
             out
             means
             to
             observe
             these
             Rules
             ,
             to
             
               observe
               them
               I
               say
               ,
               not
               to
               break
               them
            
             ;
             one
             of
             the
             
               chief
               of
               which
            
             is
             
               the
               preserving
               of
               Life
            
             :
             As
             in
             all
             well
             formed
             Governments
             
               one
               Law
            
             extends
             
               to
               all
            
             ,
             for
             the
             common
             Good
             ;
             so
             is
             it
             in
             the
             Government
             of
             the
             World
             ,
             which
             is
             order'd
             by
             
               Infinite
               Wisdom
            
             :
             And
             therefore
             't
             wou'd
             be
             as
             absurd
             to
             plead
             for
             
               particular
               Reason
            
             ,
             as
             a
             privilege
             to
             act
             
               against
               natural
               Principles
            
             ,
             as
             it
             wou'd
             be
             to
             desire
             it
             as
             a
             privilege
             to
             act
             
               against
               just
               humane
               Laws
            
             .
          
           
             Reason
             when
             loudly
             boasted
             ,
             and
             zealously
             contended
             for
             ,
             by
             particular
             Men
             ,
             against
             any
             
               Ancient
               and
               Establish'd
               Rule
            
             ,
             shou'd
             always
             be
             suspected
             :
             It
             shows
             some
             uneasiness
             under
             that
             Rule
             ,
             which
             if
             enquir'd
             into
             ,
             and
             examin'd
             with
             the
             Person
             concern'd
             ,
             wou'd
             be
             found
             to
             be
             against
             some
             
               particular
               Interest
               or
               Inclination
            
             ,
             which
             had
             gotten
             the
             ascendant
             ●…ver
             him
             :
             In
             these
             Cases
             when
             every
             Man
             talks
             of
             Reason
             ,
             he
             means
             his
             own
             ,
             his
             
               own
               sorry
            
             share
             ,
             and
             that
             too
             perhaps
             very
             much
             vitiated
             and
             corrupted
             ;
             thus
             you
             shall
             see
             reason
             of
             all
             Complections
             ,
             Melancholy
             ,
             Phlegmatick
             and
             Sanguine
             Reason
             ;
             for
             when
             this
             is
             once
             enslav'd
             by
             any
             Appetite
             
             or
             Passion
             it
             takes
             the
             Colour
             of
             it
             ,
             and
             then
             whatever
             is
             the
             object
             of
             each
             Man's
             Desires
             ;
             whatsoever
             is
             
               his
               particular
               method
               of
               compassing
               it
               ,
            
             or
             
               measure
               of
               enjoying
               it
            
             ,
             is
             call'd
             Reason
             .
             Thus
             this
             Godlike
             faculty
             is
             made
             frequently
             the
             pretence
             of
             the
             greatest
             Absurdities
             in
             our
             Actions
             ,
             as
             well
             as
             Discourse
             ;
             and
             it
             may
             be
             observ'd
             ,
             that
             People
             always
             
               plead
               it
               most
               that
               most
               offend
               it
            
             ;
             pretending
             the
             most
             faithful
             Duty
             to
             this
             Sovereign
             Power
             ,
             and
             yet
             all
             the
             while
             impudently
             warring
             against
             it
             in
             
               its
               own
               Name
            
             .
          
           
             Hence
             it
             is
             that
             
               seeming
               Good
            
             and
             
               seeming
               Evil
            
             are
             made
             to
             be
             the
             Rule
             of
             humane
             Actions
             ,
             and
             the
             following
             of
             them
             the
             End
             of
             humane
             Life
             ;
             the
             measure
             of
             its
             being
             Good
             or
             Evil
             ,
             and
             Preserv'd
             or
             Destroy'd
             accordingly
             :
             Whereas
             to
             act
             according
             to
             
               seeming
               Good
            
             or
             
               seeming
               Evil
            
             can
             never
             be
             allow'd
             but
             in
             the
             case
             of
             sudden
             or
             
               extream
               Necessity
            
             ,
             or
             
               Panic
               Fear
            
             ,
             when
             the
             Soul
             has
             not
             the
             Power
             or
             Leasure
             to
             bring
             its
             Actions
             or
             Resolutions
             to
             the
             Rule
             of
             right
             Reason
             ,
             or
             to
             examine
             what
             is
             really
             Good
             ,
             or
             really
             Evil
             ;
             and
             then
             we
             ought
             to
             observe
             that
             this
             is
             allow'd
             but
             upon
             
               one
               Account
            
             neither
             ,
             and
             that
             is
             
               the
               preserving
               of
               Life
            
             ,
             and
             therefore
             is
             a
             very
             strange
             Argument
             for
             the
             Destroying
             of
             it
             .
          
           
           
             But
             after
             all
             that
             can
             be
             said
             ,
             
               seeming
               Good
            
             and
             
               seeming
               Evil
            
             are
             sloating
             and
             
               uncertain
               things
            
             ,
             and
             therefore
             can
             never
             be
             the
             Rule
             or
             End
             of
             Living
             ;
             because
             as
             they
             can
             be
             no
             certain
             measure
             themselves
             ,
             so
             they
             must
             destroy
             it
             as
             to
             all
             other
             things
             ;
             for
             to
             suppose
             this
             ,
             is
             not
             only
             to
             let
             a
             Man
             loose
             to
             any
             Object
             that
             he
             pleases
             ,
             but
             also
             to
             hinder
             his
             obtaining
             of
             any
             one
             ,
             while
             a
             
               new
               seeming
               Good
            
             may
             be
             starting
             continually
             ,
             and
             so
             a
             warm
             Head
             shall
             be
             sure
             never
             to
             want
             Game
             :
             And
             Life
             thus
             employ'd
             wou'd
             be
             given
             to
             a
             very
             extraordinary
             End
             indeed
             ;
             especially
             if
             we
             consider
             that
             the
             Event
             of
             this
             must
             prove
             not
             only
             fatal
             to
             a
             Man's
             self
             ,
             but
             may
             do
             so
             by
             degrees
             to
             all
             that
             are
             near
             him
             ;
             nay
             must
             do
             so
             to
             all
             Mankind
             .
             For
             if
             
               seeming
               Good
            
             is
             sufficient
             to
             justifie
             our
             Actions
             ,
             what
             Crime
             can
             ever
             be
             justly
             laid
             to
             any
             Man's
             charge
             ?
             As
             there
             is
             no
             Errour
             that
             pleases
             under
             the
             notion
             of
             Falshood
             ,
             so
             there
             is
             no
             Wickedness
             that
             prevails
             upon
             the
             Mind
             as
             it
             appears
             Evil
             ;
             but
             as
             there
             is
             
               seeming
               Truth
            
             in
             the
             one
             ,
             so
             there
             must
             be
             
               seeming
               Goodness
            
             in
             the
             other
             :
             Accordingly
             ,
             he
             that
             
               Robs
               ,
               Ravishes
               ,
               Murthers
            
             ,
             may
             plead
             that
             he
             did
             so
             only
             because
             it
             
               seem'd
               good
            
             to
             him
             and
             that
             in
             so
             doing
             he
             did
             but
             
               follow
               Nature
            
             ;
             but
             
             if
             this
             be
             to
             
               follow
               Nature
            
             ,
             if
             the
             
               ground
               of
               General
               Natural
               Law
               is
               nothing
               but
               the
               appetition
               of
               Good
               ,
               True
               or
               Seeming
               ,
            
             then
             how
             absurd
             are
             all
             Humane
             Laws
             ,
             and
             how
             unnatural
             are
             all
             Courts
             of
             Justice
             ?
             In
             a
             Word
             ,
             to
             give
             a
             Man
             up
             to
             act
             by
             
               seeming
               Good
            
             and
             
               seeming
               Evil
            
             ,
             is
             to
             let
             him
             loose
             to
             his
             own
             Will
             and
             Pleasure
             ,
             to
             grant
             him
             Wildness
             instead
             of
             Liberty
             ,
             and
             to
             make
             
               Life
            
             depend
             upon
             this
             ,
             is
             to
             tell
             him
             he
             may
             destroy
             
               himself
               whenever
               he
               thinks
               
                 fitting
              
            
             .
          
        
         
           
             
               CHAP.
               VIII
            
             .
             Examination
             of
             such
             Objections
             as
             are
             brought
             to
             invalidate
             what
             was
             said
             above
             concerning
             Man's
             being
             a
             Member
             of
             Civil
             Society
             ,
             and
             the
             unlawfulness
             of
             Self-murther
             in
             this
             regard
             also
             :
             Application
             of
             what
             has
             been
             said
             to
             the
             Coroners
             Inquest
             in
             this
             Case
             .
          
           
             HItherto
             I
             have
             endeavour'd
             to
             Answer
             those
             Objections
             ,
             which
             might
             seem
             to
             oppose
             what
             I
             had
             said
             to
             prove
             Self-murther
             Vnlawful
             ;
             as
             Man
             was
             consider'd
             in
             the
             
               State
               of
               Nature
            
             :
             I
             come
             now
             to
             examine
             some
             others
             which
             are
             brought
             against
             what
             has
             been
             said
             to
             confirm
             the
             
             same
             ,
             as
             he
             is
             a
             Member
             of
             
               Civil
               Society
            
             .
          
           
             First
             ,
             I
             must
             say
             something
             to
             that
             which
             was
             *
             above
             mention'd
             ,
             as
             an
             Instance
             of
             deserting
             ones
             self
             Lawfully
             .
          
           
             †
             Self-preservation
             doth
             not
             so
             rigorously
             ,
             and
             urgently
             ,
             and
             illimitedly
             bind
             ,
             but
             that
             by
             the
             Law
             of
             Nature
             it self
             ,
             things
             may
             ,
             yea
             must
             ,
             neglect
             themselves
             for
             others
             ,
             of
             which
             the
             Pelican
             is
             an
             Instance
             .
             
               Another
               Instance
               he
               gives
               of
            
             Bees
             
               too
               ,
               from
               whence
               he
               infers
               ,
            
             ‖
             That
             as
             this
             natural
             Instinct
             in
             Beasts
             ,
             so
             rectisied
             Reason
             belonging
             only
             to
             us
             ,
             instructs
             us
             often
             to
             prefer
             publick
             and
             necessary
             Persons
             ,
             by
             exposing
             our selves
             to
             inevitable
             Destruction
             .
          
           
             *
             We
             may
             Lawfully
             dispossess
             our selves
             of
             that
             ,
             without
             which
             we
             can
             have
             no
             hopes
             to
             sustain
             our
             Lives
             ;
             as
             in
             a
             Shipwreck
             a
             private
             Man
             may
             give
             his
             Plank
             to
             a
             Magistrate
             ,
             
               and
               the
               Examples
               of
            
             Codrus
             ,
             Curtius
             
               and
               the
            
             Decij
             ,
             
               and
               the
               Approbation
               of
               the
            
             greatest
             
               and
               the
            
             wisest
             
               Nations
               ,
               in
               the
               Honours
               which
               they
               paid
               to
               their
               Memory
               ,
               are
               usually
               brought
               in
               upon
               this
               occasiou
               ;
               this
               is
               to
               prove
               that
               the
            
             Law
             of
             Self-preservation
             
               may
               be
            
             dispenc'd
             
               withal
               in
               regard
               of
            
             serving
             the
             Publick
             ;
             
               and
               therefore
               that
               it
            
             
             may
             be
             so
             as
             reasonably
             in
             any
             Man
             's
             private
             Concern
             ,
             even
             to
             the
             degree
             of
             Killing
             himself
             :
             Or
             thus
             ,
             there
             is
             no
             difference
             (
             as
             to
             Self-preservation
             )
             between
             a
             Man's
             Killing
             himself
             upon
             account
             of
             the
             Publick
             ,
             or
             his
             
               own
               account
            
             ;
             now
             he
             that
             dispossesses
             himself
             upon
             the
             publick
             Account
             ,
             to
             save
             a
             publick
             Person
             :
             Of
             that
             ,
             without
             which
             he
             can
             have
             no
             hopes
             of
             saving
             his
             own
             Life
             ,
             Kills
             himself
             .
          
           
             To
             this
             may
             be
             Answer'd
             ,
             1.
             
             That
             the
             use
             of
             Instinct
             in
             Beasts
             is
             to
             Preserve
             them
             .
             It
             was
             given
             them
             to
             this
             
               End
               alone
            
             ,
             instead
             of
             Reason
             ;
             therefore
             it
             is
             a
             Contradiction
             to
             affirm
             ,
             that
             any
             Beast
             ,
             Bird
             ,
             or
             Insect
             destroys
             it self
             by
             Instinct
             ,
             and
             the
             Instances
             here
             brought
             to
             prove
             this
             are
             Fabulous
             .
          
           
             2.
             
             That
             the
             more
             Reason
             is
             rectify'd
             in
             Man
             ,
             the
             more
             he
             will
             understand
             to
             what
             End
             he
             receiv'd
             Life
             ,
             and
             how
             little
             Authority
             he
             has
             to
             dispose
             of
             it
             ;
             and
             therefore
             the
             more
             carefully
             will
             he
             obey
             the
             Law
             of
             Self-preservation
             ,
             and
             this
             particularly
             upon
             the
             Consideration
             of
             what
             
               he
               owes
               the
               Publick
            
             .
          
           
             3.
             
             That
             the
             Law
             of
             Self-preservation
             may
             not
             be
             wilfully
             broken
             ,
             even
             upon
             the
             Account
             of
             the
             Publick
             .
             No
             Man
             has
             naturally
             any
             Authority
             to
             
               destroy
               himself
            
             
             for
             his
             Country
             ,
             designedly
             and
             p●…ively
             ;
             but
             to
             
               hazard
               his
               Life
            
             only
             .
          
           
             As
             to
             the
             Instances
             of
             
               Codrus
               ,
               Curtius
            
             ,
             and
             the
             Decij
             ,
             what
             they
             did
             was
             grounded
             upon
             a
             Religious
             or
             Superstitious
             Perswasion
             ;
             which
             they
             obey'd
             as
             Supernatural
             ,
             and
             therefore
             cannot
             be
             us'd
             to
             prove
             what
             is
             
               Naturally
               Lawful
            
             .
          
           
             The
             Instance
             of
             giving
             
               a
               Magiftrate
               a
               Plank
               in
               a
               Shipwreck
               ,
            
             implies
             only
             great
             hazard
             of
             Life
             ,
             not
             
               positive
               Destruction
            
             of
             it
             ;
             because
             there
             is
             a
             possibility
             of
             escaping
             left
             ;
             and
             because
             the
             
               intention
               is
               not
               to
               die
            
             ,
             to
             
               abandon
               all
            
             care
             of
             ones
             self
             ,
             but
             to
             take
             care
             of
             another
             first
             :
             To
             make
             this
             more
             plain
             I
             will
             show
             ,
          
           
             1.
             
             What
             Authority
             the
             Publick
             Power
             ,
             where-ever
             't
             is
             plac'd
             ,
             has
             to
             require
             any
             Person
             to
             
               hazard
               his
               Life
            
             ,
             and
             what
             Warrant
             that
             Person
             has
             to
             hazard
             it
             accordingly
             .
          
           
             2.
             
             The
             difference
             between
             
               extreme
               Hazard
            
             and
             Self-murther
             .
          
           
             1.
             
             What
             Authority
             ,
             &c.
             In
             this
             Consideration
             I
             shall
             have
             no
             regard
             to
             any
             one
             particular
             State
             ,
             but
             only
             enquire
             into
             the
             End
             of
             Government
             or
             Civil
             Society
             in
             General
             ,
             and
             this
             with
             all
             Submission
             
             imaginable
             .
             The
             end
             of
             Civil
             Government
             is
             ,
             I
             suppose
             ,
             the
             promoting
             the
             same
             things
             for
             many
             Men
             together
             ,
             upon
             which
             their
             true
             Happiness
             depended
             ,
             as
             consider'd
             singly
             in
             the
             State
             of
             Nature
             :
             this
             is
             usually
             call'd
             the
             
               Publick
               Good
            
             ,
             that
             is
             ,
             each
             Man
             's
             Private
             Good
             as
             he
             is
             Man
             ,
             consider'd
             collectively
             ,
             and
             with
             regard
             to
             the
             
               General
               Welfare
               .
               Private
               Good
            
             being
             twofold
             ,
             as
             hath
             been
             shown
             ,
             Moral
             and
             Sensitive
             ;
             the
             object
             of
             humane
             Laws
             must
             be
             twofold
             also
             ,
             Virtue
             and
             Propriety
             ,
             and
             the
             promoting
             and
             securing
             these
             in
             Peace
             from
             all
             Enemies
             ,
             either
             from
             without
             or
             within
             any
             Political
             Body
             seems
             to
             be
             the
             
               true
               natural
               end
               of
               Civil
               Society
               .
            
          
           
             Now
             as
             there
             is
             
               Publick
               Good
            
             to
             be
             secur'd
             ,
             so
             in
             order
             to
             this
             ,
             there
             must
             be
             
               Publick
               Power
            
             over
             every
             particular
             Subject
             ,
             lodg'd
             in
             one
             or
             more
             Persons
             ,
             according
             as
             the
             Form
             of
             the
             Government
             is
             ;
             and
             lest
             this
             Power
             should
             be
             either
             Dangerous
             or
             to
             no
             Purpose
             ,
             there
             must
             be
             also
             
               Publick
               Judgment
            
             ,
             the
             Result
             of
             the
             Debates
             of
             Wise
             and
             Upright
             Men
             ,
             to
             limit
             it
             and
             direct
             it
             .
          
           
             Furthermore
             ,
             whereas
             every
             particular
             State
             must
             be
             consider'd
             as
             one
             Political
             Person
             ;
             in
             which
             respect
             the
             being
             of
             any
             State
             is
             to
             be
             look'd
             upon
             as
             the
             Publick
             
             Life
             ,
             and
             the
             Well-being
             of
             the
             same
             State
             ,
             the
             Publick
             Health
             :
             So
             it
             must
             be
             supposed
             that
             the
             Publick
             Power
             must
             be
             such
             ,
             as
             is
             proper
             and
             requisite
             to
             defend
             these
             ,
             and
             consequently
             that
             it
             must
             extend
             to
             
               Particular
               Life
            
             ,
             whenever
             the
             
               Publick
               Life
            
             is
             any
             ways
             in
             danger
             .
          
           
             Now
             this
             may
             be
             endanger'd
             two
             ways
             ,
             either
             1st
             .
             By
             Enemies
             within
             the
             State
             ,
             Corrupt
             and
             Vicious
             Men
             ,
             who
             obstruct
             and
             break
             the
             Laws
             ,
             and
             insect
             others
             ;
             in
             which
             Case
             the
             Publick
             Power
             extends
             to
             the
             actual
             Destruction
             of
             such
             particular
             Mens
             Lives
             ,
             as
             being
             necessary
             for
             the
             Preservation
             of
             all
             the
             rest
             .
             Or
             2dly
             .
             It
             may
             be
             endanger'd
             from
             
               outward
               Enemies
            
             ;
             other
             Governments
             that
             would
             Enslave
             or
             Destroy
             it
             :
             In
             which
             Case
             the
             Publick
             Power
             extends
             to
             the
             obliging
             such
             as
             it
             thinks
             fitting
             to
             hazard
             their
             Lives
             ,
             when
             't
             is
             necessary
             for
             the
             Publick
             Preservation
             :
             To
             hazard
             ,
             I
             say
             ,
             not
             
               positively
               destroy
            
             themselves
             ,
             (
             as
             when
             a
             blow
             is
             made
             at
             a
             Man's
             Head
             ,
             he
             may
             lift
             up
             his
             Arm
             to
             defend
             it
             ,
             venture
             the
             breaking
             of
             it
             ,
             not
             positively
             break
             it
             ,
             which
             he
             has
             no
             right
             to
             do
             )
             and
             necessary
             it
             may
             be
             suppos'd
             ,
             sufficiently
             to
             warrant
             any
             Man's
             Obedience
             ,
             when
             the
             
               Publick
               Judgment
            
             declares
             that
             it
             is
             so
             .
          
           
           
             But
             the
             chief
             Question
             is
             ,
             from
             whence
             this
             Power
             is
             deriv'd
             to
             the
             Publick
             ,
             by
             whom
             it
             was
             granted
             .
          
           
             Some
             suppose
             it
             to
             be
             granted
             by
             Man
             himself
             ,
             upon
             a
             kind
             of
             compact
             for
             Protection
             ;
             but
             though
             Pro●…tion
             may
             be
             one
             great
             End
             of
             this
             Power
             ;
             yet
             it
             is
             generally
             agreed
             ,
             that
             this
             Power
             cannot
             be
             conserr'd
             on
             the
             Publick
             by
             every
             particular
             Man
             ;
             because
             God
             alone
             has
             the
             absolute
             Propriety
             of
             humane
             Life
             :
             Man
             has
             no
             such
             Power
             himself
             ,
             and
             what
             he
             has
             not
             ,
             he
             cannot
             make
             over
             to
             another
             .
             Mr.
             Hobbs
             will
             have
             it
             to
             come
             
               from
               Man
            
             ,
             but
             then
             to
             decline
             this
             Objection
             ,
             and
             secure
             his
             darling
             Principle
             of
             Self-preservation
             ,
             he
             says
             ,
             This
             is
             not
             done
             by
             Man's
             
               transfer●…ing
               any
               right
               of
               his
               own
               ,
               but
               by
               laying
               down
               the
               right
               which
               he
               has
               to
               hurt
               others
               .
            
             His
             own
             Words
             are
             these
             ,
             *
             
               The
               Subjects
               did
               not
               give
               their
               Sovereign
               that
               Right
               ;
               but
               only
               in
               laying
               down
               theirs
               ,
               strengthned
               him
               to
               use
               his
               own
               as
               he
               should
               think
               fit
               for
               the
               Preservation
               of
               them
               all
            
             ;
             so
             that
             it
             was
             not
             given
             but
             left
             to
             him
             :
             If
             I
             take
             this
             right
             ,
             this
             is
             a
             very
             odd
             distinction
             ;
             for
             if
             a
             Man
             has
             any
             right
             to
             hurt
             others
             for
             his
             own
             Preservation
             ;
             
             then
             as
             he
             is
             bound
             to
             Preserve
             himself
             ,
             so
             he
             is
             bound
             to
             
               retain
               that
               Right
            
             ;
             and
             yet
             if
             he
             lays
             it
             down
             ,
             he
             parts
             with
             it
             as
             much
             as
             if
             he
             
               actually
               gave
               it
               away
            
             .
          
           
             He
             told
             us
             just
             before
             ,
             *
             
               That
               in
               the
               making
               of
               a
               Common-wealth
               every
               Man
               gives
               away
               the
               Right
               of
               defending
               another
               ,
               but
               not
               of
               defending
               himself
               .
            
             In
             several
             Places
             †
             he
             repeats
             and
             inculcates
             this
             ,
             that
             no
             Man
             can
             ever
             part
             with
             the
             right
             of
             defending
             himself
             ;
             no
             ,
             not
             
               after
               Lawful
               Tryal
            
             and
             Condemnation
             :
             If
             this
             be
             so
             ,
             How
             can
             he
             lay
             down
             the
             right
             which
             he
             has
             to
             hurt
             others
             ,
             since
             by
             so
             doing
             he
             must
             be
             left
             in
             a
             great
             measure
             defenceless
             ,
             and
             liable
             ,
             by
             
               his
               own
            
             Consent
             ,
             not
             only
             to
             be
             hurt
             ,
             but
             to
             be
             actually
             destroy'd
             ,
             as
             in
             all
             Capital
             Punishments
             .
          
           
             Wherefore
             ,
             not
             withstanding
             Men
             chuse
             to
             struggle
             thus
             ,
             rather
             than
             have
             any
             thing
             to
             do
             with
             God
             ,
             while
             they
             frame
             their
             Political
             Systems
             :
             Yet
             it
             seems
             plain
             that
             such
             a
             Power
             as
             we
             are
             speaking
             of
             can
             be
             deriv'd
             from
             no
             other
             but
             God
             ,
             who
             alone
             having
             the
             absolute
             Propriety
             of
             all
             humane
             Life
             ,
             can
             alone
             have
             the
             right
             to
             give
             some
             Men
             Power
             over
             the
             Lives
             of
             
             others
             ;
             and
             who
             having
             fram'd
             Man
             in
             such
             a
             manner
             ,
             that
             Civil
             Society
             is
             necessary
             for
             his
             Security
             and
             Improvement
             ,
             and
             yet
             such
             Society
             not
             to
             be
             preserv'd
             without
             such
             a
             Power
             ,
             must
             upon
             these
             Considerations
             ,
             and
             also
             as
             he
             is
             a
             wife
             and
             just
             Being
             ;
             and
             as
             he
             who
             wills
             the
             End
             must
             will
             the
             Means
             necessary
             to
             that
             End
             ;
             must
             ,
             I
             say
             ,
             be
             supposed
             to
             grant
             to
             the
             Magistrate
             such
             a
             Power
             ;
             a
             Power
             to
             hazard
             Life
             himself
             ,
             and
             to
             oblige
             others
             to
             do
             so
             ,
             in
             defence
             of
             the
             Publick
             .
          
           
             From
             what
             has
             been
             said
             may
             appear
             ,
             that
             the
             Power
             or
             Authority
             which
             any
             Government
             has
             to
             require
             Men
             to
             
               hazard
               their
               Lives
            
             for
             the
             Publick
             Good
             is
             derived
             from
             God
             himself
             ,
             that
             the
             time
             and
             manner
             of
             doing
             this
             depends
             upon
             the
             Publick
             Judgment
             ;
             and
             that
             Man
             is
             thus
             warranted
             for
             hazarding
             his
             Life
             accordingly
             .
          
           
             To
             return
             then
             to
             the
             Instance
             above-mention'd
             ,
             of
             
               a
               Man's
               giving
               a
               Magistrate
               his
               Plank
               in
               a
               Shipwreck
               :
            
             If
             a
             Man
             may
             hazard
             his
             Life
             for
             the
             
               Publick
               Good
            
             ,
             then
             if
             there
             be
             some
             particular
             Person
             ,
             in
             whom
             the
             Publick
             Power
             and
             Publick
             
               Judgment
               is
               lodg'd
            
             ,
             from
             whom
             all
             the
             Springs
             of
             Action
             derive
             their
             Motion
             ,
             who
             is
             in
             
             effect
             the
             Life
             ,
             the
             Soul
             of
             the
             whole
             Body
             ,
             and
             in
             whom
             the
             Liberty
             and
             Property
             (
             as
             we
             love
             to
             speak
             )
             of
             many
             Millions
             centers
             and
             may
             be
             lost
             ;
             and
             among
             the
             rest
             
               his
               Life
               also
            
             ,
             who
             shall
             be
             concern'd
             for
             this
             
               Publick
               Persons
            
             safety
             ;
             then
             we
             may
             conclude
             ,
             that
             any
             Man
             
               may
               hazard
            
             his
             Life
             even
             to
             the
             utmost
             danger
             to
             
               preserve
               such
               a
               Person
            
             ;
             yet
             in
             these
             Cases
             we
             are
             to
             remember
             Life
             is
             
               only
               hazarded
            
             not
             abandon'd
             ,
             much
             less
             
               positively
               destroy'd
            
             ;
             and
             that
             for
             such
             
               extreme
               hazard
            
             Men
             may
             justly
             suppose
             that
             they
             have
             Authority
             from
             God
             himself
             ,
             as
             they
             are
             Members
             of
             any
             Civil
             Government
             .
          
           
             And
             though
             the
             danger
             be
             great
             ,
             yet
             't
             is
             very
             seldom
             that
             Men
             fall
             into
             certain
             Death
             upon
             these
             Accounts
             ,
             as
             might
             be
             shown
             easily
             .
          
           
             But
             suppose
             it
             should
             be
             so
             ,
             yet
             in
             this
             Case
             an
             honest
             good
             Man
             does
             not
             mind
             any
             thing
             but
             
               to
               do
               his
               Duty
            
             ,
             to
             pursue
             faithfully
             the
             End
             for
             which
             Life
             was
             given
             ;
             and
             if
             Life
             should
             be
             lost
             in
             this
             pursuit
             ,
             this
             is
             
               not
               his
               desire
               ,
               nor
               his
               fault
            
             ;
             't
             was
             
               not
               his
               aim
               to
               die
            
             ,
             but
             to
             do
             as
             he
             ought
             ;
             nay
             gladly
             wou'd
             he
             have
             lived
             had
             Life
             been
             consistent
             with
             his
             Virtue
             ;
             but
             when
             this
             came
             in
             Question
             ,
             both
             Death
             and
             Life
             became
             indifferent
             ,
             and
             
             though
             he
             Chooses
             neither
             ,
             he
             accepts
             rea●…y
             of
             either
             ,
             as
             they
             offer
             themselves
             in
             
               his
               way
               to
               his
               Duty
            
             .
          
           
             This
             I
             find
             confirm'd
             by
             the
             School-men
             in
             a
             harder
             Case
             than
             any
             above-mention'd
             .
             Suppose
             a
             
               powerful
               Tyrant
            
             shou'd
             bring
             the
             last
             City
             of
             any
             State
             to
             the
             greatest
             Extremity
             ,
             by
             all
             the
             sad
             Consequences
             of
             a
             long
             and
             prosperous
             Siege
             ;
             as
             loss
             and
             wearine●…s
             of
             Men
             ,
             Famine
             ,
             Contention
             ,
             Corruption
             ;
             and
             no
             hopes
             of
             Succour
             shou'd
             be
             left
             ;
             suppose
             that
             after
             this
             ,
             he
             shou'd
             refuse
             all
             Articles
             of
             Submission
             ,
             and
             shou'd
             threaten
             Destruction
             by
             Fire
             and
             Sword
             ,
             unless
             they
             deliver'd
             upto
             him
             some
             
               one
               particular
               innocent
               Person
               .
               This
               City
            
             (
             say
             they
             )
             *
             
               may
               not
               ●…ly
               deliver
               him
               up
               ,
               though
               they
               know
               him
               to
               be
            
             Innocent
             ;
             
               but
               that
               very
               Person
               may
               deliver
               up
               himself
               ,
               and
               yet
               without
               being
               guilty
               of
               destroying
               himself
               ,
               because
               ,
               as
               abovesaid
               ,
               his
               chi●…
               end
               is
               the
               doing
               so
               much
               Good
               ,
               not
               the
               Dying
               ;
               his
               particular
               intention
               ,
               his
               design
               that
               he
               had
               in
               view
               continually
               was
               to
               save
               his
               Country
               ;
               and
               this
               being
               the
               only
               means
               which
               was
               left
               ,
               he
               resolves
               to
               incur
               the
               greatest
               danger
               to
               〈◊〉
               purpose
               ;
               and
               yet
               in
               all
               this
               is
               positive
            
             
             only
             as
             to
             the
             doing
             of
             his
             Duty
             ,
             and
             far
             from
             being
             positive
             as
             to
             the
             destroying
             of
             his
             Life
             .
             
               To
               compleat
               this
               Argument
               let
               us
               now
               see
               ,
            
          
           
             2.
             
             How
             great
             the
             difference
             is
             between
             this
             and
             Self-murther
             ,
             and
             consequently
             how
             unreasonably
             the
             one
             is
             made
             a
             plea
             for
             the
             other
             .
          
           
             He
             that
             
               hazards
               Life
            
             for
             the
             Publick
             does
             this
             
               in
               obedience
            
             to
             the
             Laws
             both
             of
             God
             and
             Man
             ;
             he
             that
             
               destroys
               his
            
             own
             Life
             does
             this
             
               in
               disobedience
            
             to
             the
             Laws
             of
             both
             ;
             the
             first
             by
             observing
             the
             true
             End
             of
             Life
             ,
             does
             what
             God
             and
             Nature
             primarily
             
               design'd
               as
               most
               proper
               to
               preserve
               Life
               ,
            
             and
             if
             he
             loses
             it
             'tis
             by
             the
             violence
             of
             others
             ;
             the
             
               latter
               neglecting
               the
               true
            
             End
             of
             Life
             
               destroys
               it
               wilfully
            
             by
             the
             most
             positive
             act
             of
             
               injustice
               to
               God
               ,
               his
               Country
               and
               himself
            
             ;
             the
             
               first
               only
               hazards
               Life
            
             ,
             the
             
               latter
               chooses
               Death
            
             ;
             if
             the
             first
             happens
             to
             die
             
               't
               is
               against
               his
               will
            
             ,
             if
             the
             latter
             lives
             
               't
               is
               against
               his
            
             ;
             and
             as
             to
             the
             Publick
             ,
             the
             
               one
               ●…es
               for
               it
            
             ,
             the
             
               other
               dies
               against
               it
            
             ;
             not
             only
             by
             deserting
             it
             ,
             but
             by
             breaking
             its
             Laws
             ,
             and
             encouraging
             others
             to
             do
             so
             ,
             and
             also
             by
             enervating
             the
             srri●…st
             ties
             of
             Kindness
             ,
             Trust
             and
             Justice
             ,
             which
             may
             end
             at
             last
             in
             the
             total
             dissolution
             of
             any
             Government
             ;
             the
             Comparison
             might
             be
             carried
             
             further
             ,
             but
             this
             may
             be
             sufficient
             to
             show
             the
             unreasonableness
             of
             this
             Conclusion
             ,
             That
             
               because
               a
               Man
               may
               give
               a
               Magistrate
               his
               Plank
               in
               a
               Shipwreck
               therefore
               he
               may
               Murther
               himself
               .
            
          
           
             
               The
               next
               Objection
               is
               to
               this
               purpose
               ,
               That
            
             if
             Self-murther
             is
             unjust
             in
             regard
             of
             the
             Publick
             ,
             't
             is
             because
             it
             loses
             a
             Member
             ;
             †
             but
             this
             may
             as
             well
             be
             said
             of
             all
             those
             who
             retiring
             themselves
             from
             Functions
             in
             the
             Common-wealth
             ,
             defraud
             the
             State
             of
             their
             Assistance
             ,
             and
             attend
             only
             their
             own
             Ends.
             ‖
             If
             the
             Person
             be
             of
             necessary
             use
             to
             the
             State
             ,
             there
             are
             in
             it
             some
             degrees
             of
             Injustice
             ,
             but
             yet
             no
             more
             than
             if
             a
             General
             of
             much
             use
             shou'd
             retire
             into
             a
             Monastery
             .
             
               To
               this
               may
               be
               Answer'd
            
             .
          
           
             1.
             
             That
             one
             of
             the
             Reasons
             why
             Self-murther
             is
             unjust
             to
             the
             Publick
             ,
             but
             not
             the
             only
             one
             ;
             is
             its
             losing
             a
             Member
             .
          
           
             2.
             
             The
             Instance
             here
             given
             
               does
               not
               come
               up
               to
               the
               point
            
             ;
             for
             a
             General
             
               may
               not
            
             lay
             down
             his
             Commission
             without
             leave
             ,
             when
             he
             is
             necessary
             for
             his
             Countries
             Service
             ;
             but
             he
             may
             justly
             be
             punish'd
             if
             he
             refuses
             to
             Act.
             Yet
             suppose
             a
             Man
             may
             retire
             from
             Publick
             Affairs
             to
             attend
             
               his
               own
               Ends
            
             ;
             Is
             this
             
             as
             much
             damage
             to
             the
             Publick
             as
             Self-murther
             ?
             He
             that
             attends
             his
             own
             Ends
             ,
             (
             if
             by
             this
             be
             meant
             his
             particular
             Interest
             as
             to
             his
             Family
             )
             contributes
             to
             the
             Publick
             Good
             ,
             and
             may
             do
             so
             very
             considerably
             ,
             though
             never
             so
             much
             retir'd
             :
             However
             the
             causes
             of
             his
             Retirement
             may
             alter
             ,
             and
             then
             he
             may
             serve
             the
             Publick
             again
             upon
             Necessity
             ;
             or
             shou'd
             he
             not
             ,
             he
             may
             serve
             and
             assist
             his
             particular
             Friends
             and
             Relations
             ,
             improve
             his
             Knowledge
             and
             his
             Fortune
             ,
             be
             an
             Example
             of
             Virtue
             ,
             and
             in
             many
             other
             respects
             observe
             the
             end
             for
             which
             Life
             was
             given
             ;
             and
             this
             sure
             cannot
             be
             the
             same
             with
             the
             putting
             a
             Man's
             self
             into
             an
             
               unalterable
               incapacity
            
             of
             doing
             any
             good
             at
             all
             ,
             by
             the
             wilful
             and
             positive
             destruction
             of
             Life
             .
          
           
             
               To
               this
               it
               may
               perhaps
               be
               reply'd
               ,
            
             That
             here
             Strength
             and
             Vigour
             is
             requir'd
             ,
             Health
             of
             Body
             and
             Activity
             of
             Mind
             ;
             but
             suppose
             a
             Man
             by
             *
             extreame
             Age
             or
             Infirmity
             ,
             by
             loss
             some
             Sense
             or
             some
             Limb
             ,
             shou'd
             be
             made
             incapable
             of
             serving
             the
             Publick
             ,
             had
             not
             he
             as
             good
             be
             gone
             as
             stay
             to
             no
             purpose
             ,
             may
             not
             he
             leave
             the
             World
             if
             he
             pleases
             when
             he
             is
             become
             good
             for
             nothing
             .
          
           
           
             This
             Supposition
             seems
             to
             be
             grounded
             upon
             a
             very
             gross
             sence
             of
             
               serving
               the
               Publick
            
             ;
             as
             if
             States-men
             were
             to
             be
             chosen
             by
             the
             breadth
             of
             their
             Shoulders
             ,
             and
             strong
             and
             sizeable
             Men
             were
             as
             necessary
             for
             the
             Council
             Table
             as
             the
             Guard
             Room
             ;
             for
             if
             Men
             
               be
               past
            
             Reason
             the
             Dispute
             is
             at
             an
             end
             ,
             but
             
               if
               they
               are
               capable
               of
               using
               it
               ,
            
             why
             should
             old
             Age
             be
             objected
             ,
             unless
             Maturity
             and
             Experience
             shou'd
             be
             disadvantages
             ?
             When
             Reason
             is
             lost
             ,
             no
             Man
             can
             be
             accountable
             for
             Self-murther
             ,
             or
             any
             
               other
               Action
            
             ,
             yet
             even
             then
             we
             preserve
             Life
             carefully
             in
             Ideots
             and
             Madmen
             at
             the
             Publick
             Expence
             ;
             either
             in
             hopes
             of
             their
             recovery
             ,
             or
             to
             learn
             to
             value
             Reason
             as
             we
             ought
             ,
             or
             to
             praise
             the
             giver
             of
             it
             ,
             so
             that
             there
             is
             scarce
             any
             Wretch
             but
             may
             be
             some
             way
             or
             other
             beneficial
             to
             the
             Publick
             ,
             even
             by
             
               his
               being
               alive
               alone
            
             ;
             how
             much
             more
             may
             he
             be
             so
             when
             Reason
             remains
             ,
             and
             that
             too
             so
             highly
             valued
             and
             well
             understood
             ,
             that
             Men
             will
             choose
             sooner
             to
             part
             with
             Life
             than
             remain
             depriv'd
             of
             the
             glorious
             advantage
             of
             it
             ?
             Or
             if
             this
             shou'd
             not
             be
             allow'd
             ,
             what
             Rule
             can
             be
             given
             ?
             What
             degree
             of
             Age
             or
             Insirmity
             can
             be
             fix'd
             ,
             when
             Men
             shall
             be
             judg'd
             to
             
               be
               good
               for
               nothing
            
             ,
             and
             permitted
             to
             
               Murther
               themselves
            
             
             accordingly
             ?
             Such
             a
             thing
             (
             if
             possible
             )
             might
             prevent
             it
             indeed
             ,
             since
             Men
             wou'd
             be
             apt
             to
             live
             in
             despite
             of
             all
             their
             Miseries
             ,
             rather
             than
             buy
             the
             privilege
             of
             Self-murther
             at
             so
             dear
             a
             rate
             ,
             as
             to
             be
             judg'd
             by
             others
             ,
             and
             be
             oblig'd
             to
             acknowledge
             themselves
             ,
             that
             they
             are
             good
             for
             nothing
             .
          
           
             But
             while
             Reason
             remains
             ,
             as
             I
             said
             before
             ,
             this
             is
             impossible
             ,
             and
             many
             Instances
             may
             be
             given
             of
             Persons
             who
             have
             done
             their
             Country
             the
             most
             considerable
             Service
             under
             all
             these
             Calamities
             above-mention'd
             ,
             nay
             at
             the
             very
             time
             of
             Death
             it self
             .
             The
             whole
             
               Senate
               of
               Rome
            
             had
             once
             so
             basely
             degenerated
             as
             to
             surrender
             up
             tamely
             their
             Liberty
             and
             their
             Glorj
             ,
             in
             that
             
               dishonourable
               Peace
            
             which
             they
             had
             unanimously
             resolv'd
             to
             conclude
             with
             Pyrrhus
             :
             *
             When
             
               Appius
               Claudius
            
             who
             had
             been
             absent
             from
             Publick
             Assairs
             ,
             through
             extreme
             Age
             ,
             Blindness
             and
             Lameness
             ,
             for
             many
             Years
             ,
             as
             soon
             as
             he
             heard
             of
             it
             ,
             caus'd
             himself
             to
             be
             carried
             
               to
               the
               House
            
             ,
             and
             bravely
             upbraided
             them
             with
             their
             Cowardice
             and
             Persidiousness
             to
             their
             Country
             :
             What
             Man
             had
             ever
             such
             appearances
             
             of
             being
             
               past
               serving
            
             the
             Publick
             ,
             or
             
               being
               good
               for
               nothing
            
             ;
             and
             yet
             how
             vigorous
             was
             his
             Soul
             in
             so
             decrepit
             a
             Body
             ?
             One
             wou'd
             think
             the
             Genius
             of
             Rome
             ,
             chas'd
             out
             from
             the
             degenerate
             Senate
             ,
             had
             retir'd
             for
             shelter
             under
             the
             Ruins
             of
             this
             great
             old
             Man.
             'T
             is
             certain
             that
             if
             he
             had
             not
             had
             so
             many
             Insirmities
             he
             wou'd
             have
             been
             less
             regarded
             ,
             but
             the
             fight
             of
             these
             made
             his
             Zeal
             surprizing
             ;
             rais'd
             their
             Attention
             with
             their
             Admiration
             ,
             and
             gave
             every
             Word
             a
             peculiar
             force
             to
             restore
             them
             to
             their
             Courage
             and
             their
             Reason
             as
             unanimously
             as
             they
             had
             rebell'd
             against
             both
             before
             :
             This
             made
             *
             his
             
               Infirmities
               numbred
            
             in
             after
             Ages
             among
             his
             Trophies
             ,
             and
             Coecus
             a
             more
             glorious
             distinction
             than
             
               Asiaticus
               ,
               Africanus
            
             ,
             &c.
             for
             they
             who
             had
             those
             Titles
             ,
             
               only
               added
            
             Vast
             and
             Luxurious
             Provinces
             to
             their
             Country
             ,
             which
             prov'd
             the
             
               Destruction
               of
               it
            
             at
             last
             ;
             but
             Appius
             conquer'd
             its
             most
             
             dreadful
             Enemy
             ,
             and
             
               sav'd
               it
            
             ,
             for
             that
             time
             ,
             
               from
               it self
            
             .
             †
             The
             great
             Father
             Paul
             a
             few
             Minutes
             before
             his
             Death
             ,
             after
             he
             had
             been
             long
             weaken'd
             by
             Age
             and
             Sickness
             ,
             had
             three
             Cases
             of
             very
             great
             Importance
             sent
             to
             him
             ,
             by
             the
             Senate
             of
             Venice
             ,
             to
             each
             of
             which
             he
             gave
             his
             Opinions
             ,
             and
             that
             wise
             Assembly
             follow'd
             them
             accordingly
             .
             In
             these
             Instances
             there
             was
             not
             only
             a
             complication
             of
             Calamities
             ,
             but
             
               Death
               it self
            
             ,
             had
             almost
             taken
             Possession
             ,
             and
             yet
             neither
             ,
             made
             them
             past
             serving
             of
             the
             Publick
             .
          
           
             What
             shall
             be
             pretended
             then
             for
             the
             loss
             of
             
               any
               one
               Sense
            
             ?
             as
             the
             Stoicks
             do
             ;
             Shall
             this
             be
             taken
             for
             a
             certain
             Sign
             of
             being
             past
             doing
             good
             ?
             And
             consequently
             
               a
               reasonable
               Plea
            
             for
             Self-murther
             ;
             and
             shall
             that
             be
             
               acted
               accordingly
            
             ?
             Had
             it
             been
             so
             always
             ,
             how
             much
             Instruction
             and
             Delight
             wou'd
             Mankind
             have
             been
             depriv'd
             of
             ,
             had
             Home●…
             —
             Nay
             had
             Milton
             done
             so
             ,
             the
             World
             had
             lost
             that
             
               admirable
               Poem
            
             ?
             Oh
             ,
             had
             he
             made
             but
             as
             
               good
               use
            
             of
             his
             Eyes
             !
          
           
             'T
             is
             true
             few
             Persons
             are
             qualified
             for
             such
             great
             Performances
             ,
             but
             these
             Instances
             
             may
             shew
             that
             such
             Calamities
             ,
             as
             above-mention'd
             ,
             do
             not
             make
             all
             Men
             past
             serving
             of
             their
             Country
             ,
             or
             good
             for
             nothing
             ;
             and
             that
             if
             
               such
               Pretences
            
             were
             allow'd
             for
             Self-murther
             in
             
               one
               Person
            
             ,
             they
             must
             be
             so
             
               in
               another
            
             ;
             and
             if
             so
             ,
             that
             this
             may
             prove
             very
             hurtful
             to
             any
             State
             ,
             nay
             possibly
             to
             the
             whole
             World.
             
          
           
             But
             after
             all
             ,
             it
             may
             be
             further
             Objected
             ,
             
               If
               a
               Man
               has
               leave
               from
               the
               Publick
               to
               Murther
               himself
               ,
               he
               does
               it
               no
               Injury
               ;
               this
               leave
               has
               frequently
               been
               granted
               by
               the
            
             Roman
             Senate
             ,
             
               and
               at
            
             †
             Marseilles
             
               a
               Vessel
               of
               Poison
               was
               kept
               ready
               at
               the
               Publick
               Charge
               ,
               for
               those
               to
               whom
               they
               gave
               Permission
               to
               Murther
               themselves
               .
            
             This
             Custom
             may
             be
             of
             use
             to
             us
             so
             far
             in
             this
             Argument
             as
             to
             prove
             that
             these
             People
             thought
             that
             no
             Man
             who
             liv'd
             in
             a
             
               Civil
               State
            
             had
             
               right
               over
            
             his
             own
             Life
             ,
             but
             the
             Publick
             had
             a
             claim
             to
             it
             ,
             which
             is
             very
             true
             in
             its
             proper
             Limitation
             ;
             but
             then
             this
             
               was
               not
               such
               a
               claim
            
             as
             is
             grounded
             upon
             
               absolute
               Propriety
            
             ;
             such
             as
             gives
             a
             Power
             to
             dispose
             of
             any
             thing
             when
             and
             how
             it
             pleases
             ;
             because
             the
             right
             which
             the
             Publick
             has
             over
             
               particular
               Life
            
             is
             only
             for
             security
             of
             
               Publick
               Life
            
             ,
             grounded
             upon
             Self-defence
             ,
             and
             never
             to
             be
             made
             
             use
             of
             but
             in
             extreme
             Necessity
             ;
             as
             for
             the
             
               cutting
               off
               a
               corrupted
               part
            
             ,
             or
             for
             the
             opposing
             
               open
               Violence
            
             :
             Wherefore
             this
             Right
             being
             grounded
             only
             upon
             
               this
               Foundation
            
             ,
             for
             any
             Political
             Body
             to
             pretend
             to
             give
             leave
             to
             any
             Innocent
             Person
             to
             kill
             himself
             ,
             is
             as
             absurd
             as
             for
             any
             Man
             to
             give
             his
             right
             Hand
             leave
             to
             cut
             off
             his
             lest
             when
             it
             ails
             nothing
             ,
             or
             to
             wound
             himself
             in
             any
             other
             sound
             part
             .
             In
             a
             Word
             ;
             this
             wou'd
             be
             both
             Folly
             and
             Vsurpation
             ,
             for
             had
             the
             Publick
             this
             absolute
             Right
             ,
             all
             Complaints
             of
             Tyranny
             and
             Oppression
             wou'd
             be
             very
             unreasonable
             ?
          
           
             But
             after
             all
             what
             do
             such
             Instances
             as
             these
             signifie
             to
             Vs
             ,
             or
             to
             any
             Nation
             which
             
               does
               not
               grant
               the
               same
               Permission
               :
            
             If
             the
             Matter
             were
             to
             be
             determin'd
             by
             
               Humane
               Laws
            
             ;
             we
             of
             this
             Nation
             (
             not
             to
             mention
             others
             )
             are
             forbid
             it
             under
             the
             
               strictest
               Penalties
            
             .
          
           
             
               But
               here
               our
               Author
               tells
               us
               again
               ,
            
             *
             If
             our
             Law
             be
             severe
             in
             punishing
             of
             it
             ,
             and
             that
             this
             Argument
             has
             the
             more
             strength
             ,
             because
             more
             Nations
             concur
             in
             such
             Laws
             :
             It
             may
             well
             from
             hence
             be
             retorted
             ,
             that
             every
             where
             Men
             are
             inclinable
             to
             it
             ,
             which
             establisheth
             much
             our
             Opinion
             ,
             
               says
               he
            
             ,
             considering
             that
             none
             of
             
             those
             Laws
             ,
             which
             prescribe
             Civil
             restraints
             from
             doing
             it
             ,
             can
             make
             it
             Sin
             ;
             and
             that
             Act
             is
             not
             much
             discredited
             if
             it
             be
             therefore
             Evil
             ,
             because
             it
             is
             so
             forbidden
             ,
             and
             binds
             the
             Conscience
             no
             further
             but
             under
             the
             general
             Precept
             of
             obedience
             to
             the
             Law
             or
             the
             Forfeiture
             .
             —
             
               Here
               are
               three
               things
               advanc'd
            
             ;
          
           
             1.
             
             That
             the
             
               General
               Concurrence
            
             of
             Nations
             in
             any
             Law
             proves
             a
             
               General
               Inclination
            
             in
             Mankind
             to
             the
             committing
             of
             the
             thing
             forbidden
             ;
             and
             therefore
             that
             that
             thing
             is
             Natural
             .
             This
             I
             think
             is
             very
             strange
             !
             All
             Nations
             concurr
             in
             severe
             Laws
             against
             Murthering
             of
             Princes
             ,
             Husbands
             ,
             Fathers
             ,
             against
             betraying
             Forts
             ,
             Ships
             ,
             &c.
             
             Now
             does
             this
             prove
             a
             
               General
               Inclination
            
             of
             People
             to
             these
             Crimes
             ?
             No
             certainly
             ;
             but
             it
             proves
             a
             
               general
               abhorrence
            
             and
             detestation
             of
             em
             ,
             and
             the
             
               ill
               Consequences
            
             of
             'em
             to
             Mankind
             ;
             and
             therefore
             is
             an
             undeniable
             Argument
             of
             such
             things
             being
             unnatural
             .
          
           
             
               2.
               
               We
               are
               told
               that
            
             none
             of
             those
             Laws
             which
             prescribe
             Civil
             Restraints
             from
             doing
             it
             (
             
               i.
               e.
            
             Self-Murther
             )
             can
             make
             it
             Sin
             ,
             and
             the
             Act
             is
             not
             much
             discredited
             if
             it
             be
             therefore
             Evil
             because
             it
             is
             so
             forbidden
             .
          
           
             The
             Law
             of
             any
             Land
             does
             not
             make
             Self-murther
             to
             ●…e
             a
             Sin
             or
             Evil
             ,
             but
             found
             
             
               it
               so
            
             ,
             't
             is
             
               really
               so
            
             by
             the
             Law
             of
             Nature
             ,
             as
             I
             hope
             has
             been
             shewn
             ;
             't
             is
             
               declar'd
               to
               be
               so
            
             by
             positive
             Laws
             ,
             to
             put
             Men
             in
             mind
             of
             it
             ,
             to
             save
             'em
             the
             trouble
             of
             reasoning
             it
             out
             ,
             and
             to
             deter
             'em
             from
             committing
             it
             ,
             by
             the
             threats
             of
             immediate
             Punishment
             ;
             and
             that
             which
             was
             thus
             founded
             in
             Nature
             ,
             and
             afterwards
             commanded
             by
             Man's
             Law
             brings
             
               a
               new
               obligation
            
             upon
             the
             Conscience
             ,
             for
             if
             †
             humane
             Laws
             concerning
             things
             indifferent
             in
             their
             own
             Nature
             (
             which
             forbid
             an
             Action
             which
             a
             Man
             might
             be
             otherwise
             free
             to
             do
             ,
             or
             command
             one
             which
             he
             might
             be
             otherwise
             free
             to
             omit
             )
             do
             oblige
             us
             ,
             as
             every
             one
             allows
             ,
             then
             how
             much
             more
             must
             they
             do
             so
             when
             they
             forbid
             a
             thing
             which
             is
             not
             indifferent
             but
             
               naturally
               unlawful
            
             ,
             and
             which
             a
             Man
             was
             oblig'd
             to
             sorbear
             before
             ;
             and
             so
             on
             the
             contrary
             :
             If
             this
             be
             so
             ,
             that
             must
             also
             be
             a
             mistake
             which
             is
             assirm'd
             .
          
           
             3.
             
             That
             humane
             Laws
             which
             forbid
             Self-murther
             bind
             the
             Conscience
             no
             further
             ,
             but
             under
             the
             General
             Precept
             of
             Obedience
             to
             the
             Law
             ,
             or
             else
             to
             the
             Forfeiture
             .
          
           
             When
             a
             
               Civil
               Punishment
            
             is
             affixt
             to
             that
             
             which
             is
             a
             
               Natural
               Evil
            
             ,
             a
             Man
             is
             not
             left
             at
             liberty
             to
             choose
             to
             suffer
             the
             one
             for
             acting
             the
             other
             ;
             particularly
             in
             the
             
               Case
               of
               Self-murther
            
             ;
             because
             a
             Man
             was
             oblig'd
             in
             Conscience
             before
             the
             humane
             Law
             was
             made
             ,
             and
             because
             the
             Punishment
             (
             in
             this
             Case
             especially
             ,
             of
             all
             others
             )
             is
             by
             no
             means
             adequate
             to
             the
             Crime
             ;
             besides
             if
             a
             Man
             may
             choose
             the
             Punishment
             ,
             then
             the
             Law
             of
             Man
             
               instead
               of
               enforcing
            
             the
             Law
             of
             Nature
             ,
             wou'd
             only
             be
             the
             
               convenience
               of
               evading
               it
            
             .
             Wherefore
             as
             this
             distinction
             is
             unjust
             ,
             so
             is
             it
             most
             pernicious
             to
             all
             Civil
             Governments
             .
          
           
             Yet
             after
             all
             ;
             supposing
             that
             it
             should
             be
             lawful
             to
             chuse
             the
             
               Civil
               Punishment
            
             ,
             for
             the
             committing
             that
             which
             is
             
               Naturally
               Evil
            
             :
             How
             shall
             this
             
               reach
               the
               Offender
            
             ,
             as
             to
             Self-murther
             ?
             This
             can
             affect
             him
             no
             otherwise
             ,
             than
             as
             to
             his
             
               Dead
               Body
            
             ,
             or
             his
             Posterity
             ;
             and
             therefore
             how
             false
             is
             this
             Pretence
             at
             the
             Bottom
             ?
             And
             how
             base
             is
             this
             detestable
             Action
             ?
             whereby
             a
             Wretch
             breaks
             the
             Laws
             of
             God
             and
             his
             Country
             ,
             and
             exposes
             his
             best
             and
             dearest
             Friends
             ,
             his
             next
             Relations
             ,
             nay
             
               his
               Children
               often
            
             ,
             to
             suffer
             the
             Punishment
             due
             to
             his
             Crime
             .
             If
             in
             excuse
             for
             this
             it
             shou'd
             be
             said
             ,
             That
             such
             People
             may
             be
             suppos'd
             to
             satisfie
             themselves
             with
             hopes
             of
             the
             Punishments
             
             being
             escapt
             by
             their
             Heirs
             ,
             either
             through
             Friendship
             ,
             Compassion
             ,
             Bribery
             ,
             &c.
             
             If
             ,
             I
             say
             ,
             this
             shou'd
             be
             alledg'd
             ,
             then
             certainly
             it
             is
             very
             well
             worthy
             of
             Consideration
             ,
             whether
             the
             putting
             of
             those
             Laws
             
               duly
               and
               constantly
               in
               Execution
            
             ,
             which
             are
             provided
             in
             this
             Case
             ,
             wou'd
             not
             be
             of
             very
             
               great
               force
            
             to
             put
             a
             stop
             to
             this
             Evil
             ?
             The
             Consideration
             of
             shame
             alone
             †
             did
             this
             heretofore
             in
             the
             Case
             of
             the
             Milesians
             ,
             and
             the
             Romans
             also
             under
             
               Tarquinius
               Priscus
            
             :
             Our
             Laws
             then
             may
             do
             this
             more
             effectually
             ;
             which
             allowing
             but
             the
             same
             Burial
             which
             other
             Felons
             have
             ,
             and
             requiring
             the
             Forfeiture
             of
             the
             
               Personal
               Estate
            
             ,
             have
             not
             only
             the
             Natural
             tye
             of
             shame
             ,
             but
             a
             much
             stronger
             ,
             that
             of
             tenderness
             to
             their
             Posterity
             ,
             to
             restrain
             such
             Rash
             and
             Melancholy
             Creatures
             by
             .
          
           
             And
             this
             leads
             me
             to
             apply
             my self
             particularly
             to
             the
             Coroner
             and
             his
             Inquest
             upon
             these
             sad
             Occasions
             .
             For
             although
             somewhat
             of
             this
             kind
             has
             been
             done
             lately
             by
             an
             ingenious
             *
             Author
             ;
             yet
             the
             Nature
             of
             his
             Design
             (
             I
             suppose
             )
             not
             suffering
             him
             to
             enlarge
             upon
             it
             ,
             there
             seems
             to
             be
             room
             left
             for
             something
             to
             be
             added
             .
          
           
           
             I
             will
             first
             then
             give
             some
             Account
             of
             the
             Duty
             of
             the
             Coroner
             and
             his
             Jury
             ,
             and
             what
             the
             Law
             directs
             ,
             and
             upon
             what
             Grounds
             ,
             (
             as
             I
             have
             been
             inform'd
             )
             in
             this
             Case
             :
             And
             asterwards
             show
             the
             unreafonable●…s
             of
             those
             Prejudices
             or
             Pretences
             which
             Men
             are
             apt
             to
             be
             sway'd
             by
             ,
             notwithstanding
             
               these
               great
               Obligations
            
             .
          
           
             As
             to
             the
             first
             ,
             When
             the
             Coroner
             has
             notice
             ,
             that
             any
             one
             is
             come
             to
             a
             violent
             and
             untimely
             Death
             ;
             he
             is
             to
             Summon
             and
             Impannel
             a
             Jury
             out
             of
             the
             Neighbourhood
             ,
             and
             administer
             this
             Oath
             to
             '
             em
             .
          
           
             You
             shall
             Swear
             ,
             that
             you
             shall
             well
             and
             
               truly
               inquire
            
             ,
             and
             
               true
               Presentment
               make
            
             of
             all
             such
             matters
             and
             things
             as
             shall
             be
             given
             you
             in
             Charge
             ,
             on
             the
             behalf
             of
             our
             Sovereign
             Lord
             the
             King
             ,
             touching
             the
             Death
             of
             
               A.
               B.
            
             So
             Help
             you
             God.
             
          
           
             As
             to
             the
             Matters
             and
             Things
             here
             mention'd
             ,
             these
             are
             Explain'd
             farther
             to
             them
             by
             the
             Coroner
             in
             his
             Charge
             ;
             Then
             they
             are
             to
             find
             out
             the
             manner
             of
             the
             Persons
             Death
             ,
             whether
             by
             
               Drowning
               ,
               Strangling
               ,
               Wounds
               received
               ,
            
             or
             otherwise
             ;
             whether
             by
             another
             or
             himself
             ,
             if
             by
             himself
             ,
             whether
             he
             was
             
               Felo
               de
               se
            
             ,
             or
             
               non
               Compos
               mentis
            
             .
          
           
           
             And
             to
             this
             End
             they
             are
             to
             be
             directed
             and
             assisted
             by
             the
             Depositions
             of
             those
             whom
             the
             Coroner
             Summons
             to
             give
             Evidence
             ,
             or
             by
             the
             hearing
             of
             the
             Councel
             ,
             which
             is
             sometimes
             brought
             upon
             these
             Occasions
             .
             What
             is
             meant
             by
             being
             
               non
               Compos
            
             ;
             the
             Law
             informs
             them
             ,
             that
             it
             is
             the
             
               deprivation
               of
               Reason
               or
               Vnderstanding
            
             :
             Such
             a
             state
             of
             the
             Mind
             wherein
             there
             is
             a
             Cessation
             from
             Exercising
             the
             Discursive
             Faculty
             .
             That
             there
             are
             four
             sorts
             of
             Persons
             which
             the
             †
             Law
             looks
             upon
             to
             be
             
               non
               Compos
            
             .
             1.
             
             An
             Ideot
             or
             
               Natural
               Fool.
            
             2.
             
             One
             that
             has
             been
             of
             
               Good
               and
               Sound
            
             Memory
             ,
             but
             by
             the
             Visitation
             of
             God
             has
             lost
             it
             .
             3.
             
             A
             Lunatic
             who
             has
             Intervals
             .
             4.
             
             One
             who
             becomes
             Mad
             ,
             by
             his
             own
             Act
             ,
             through
             Excessive
             Drinking
             .
             Upon
             the
             Verdict
             of
             
               non
               Compos
            
             the
             Goods
             and
             Chartels
             of
             the
             Deceas'd
             are
             to
             be
             enquir'd
             after
             ,
             valu'd
             immediately
             ,
             as
             if
             they
             were
             to
             be
             sold
             and
             deliver'd
             to
             the
             Kings
             use
             ;
             and
             the
             Body
             refus'd
             Christian
             Burial
             .
             The
             reason
             of
             which
             Punishment
             is
             said
             to
             be
             ,
             *
             because
             Self-murther
             is
             an
             Offence
             
               against
               Nature
            
             ,
             it
             being
             the
             Property
             of
             every
             thing
             to
             preserve
             it self
             ;
             
               against
               God
            
             ,
             
             for
             that
             it
             offends
             his
             Commandment
             ;
             
               against
               the
               King
            
             ,
             for
             that
             he
             loses
             a
             Subject
             ,
             and
             an
             ill
             Example
             is
             given
             to
             the
             rest
             .
             All
             which
             have
             been
             explam'd
             and
             enforc'd
             in
             the
             former
             part
             of
             this
             Treatise
             .
          
           
             We
             may
             see
             here
             the
             Authority
             ,
             by
             which
             the
             Coron●…r
             and
             his
             Jury
             Act
             ,
             the
             Nature
             of
             their
             Duty
             ,
             and
             the
             great
             Trust
             repos'd
             in
             them
             ,
             as
             also
             the
             Laws
             Interpretation
             of
             
               non
               Compos
            
             ,
             the
             Punishment
             that
             is
             threaten'd
             ,
             and
             the
             Ground
             and
             Intent
             of
             the
             Law
             :
             All
             Which
             every
             one
             of
             the
             Jury
             is
             oblig'd
             to
             observe
             by
             the
             sacred
             Bond
             of
             a
             
               Solemn
               Oath
            
             ;
             and
             this
             one
             wou'd
             suppose
             might
             be
             sufficient
             to
             cause
             any
             honest
             Man
             to
             make
             
               true
               Presentment
            
             ,
             deliver
             in
             his
             Verdict
             in
             such
             a
             Case
             Impartially
             ;
             yet
             it
             is
             found
             to
             be
             otherwise
             by
             Experience
             .
             Wherefore
             .
          
           
             2.
             
             I
             come
             to
             shew
             the
             unreasonableness
             of
             those
             Prejudices
             and
             Pretences
             by
             which
             Men
             are
             usually
             sway'd
             in
             this
             Matter
             ;
             and
             in
             so
             doing
             I
             shall
             not
             look
             upon
             my self
             (
             being
             to
             talk
             with
             another
             sort
             of
             People
             now
             )
             to
             be
             consin'd
             to
             Natural
             Principles
             only
             .
          
           
             1.
             
             Is
             a
             General
             Supposition
             that
             
               every
               one
            
             who
             kills
             himself
             is
             
               non
               Compos
            
             ,
             and
             that
             no
             body
             wou'd
             do
             such
             an
             Action
             unless
             
             he
             were
             Distracted
             ;
             this
             will
             be
             found
             unreasonable
             if
             we
             consider
             ,
          
           
             1.
             
             That
             if
             this
             were
             really
             so
             ,
             then
             it
             wou'd
             be
             to
             no
             purpose
             for
             the
             Law
             to
             appoint
             
               any
               enquiry
            
             to
             be
             made
             in
             such
             Cases
             :
             If
             a
             Man
             may
             not
             be
             suppos'd
             to
             be
             in
             his
             Wits
             when
             he
             lays
             violent
             Hands
             upon
             himself
             ,
             to
             what
             intent
             is
             the
             Summoning
             in
             of
             so
             many
             Men
             ,
             the
             giving
             them
             a
             Solemn
             Oath
             ,
             examining
             Witnesses
             ,
             hearing
             Council
             ;
             all
             this
             supposes
             the
             Case
             doubtful
             ;
             but
             according
             to
             that
             Opinion
             all
             this
             is
             vain
             and
             impertinent
             ,
             because
             they
             have
             nothing
             left
             to
             judge
             of
             .
          
           
             2.
             
             If
             this
             were
             so
             ,
             then
             our
             Laws
             are
             not
             only
             Impertinent
             but
             Vnjust
             ,
             by
             affixing
             a
             Punishment
             to
             such
             an
             Act
             ,
             as
             the
             Person
             that
             commits
             it
             cannot
             help
             :
             He
             that
             is
             Distracted
             knows
             not
             what
             he
             does
             ,
             and
             therefore
             is
             not
             Accountable
             for
             this
             or
             any
             other
             Deed
             ;
             since
             then
             the
             Laws
             of
             this
             Nation
             ,
             and
             of
             many
             others
             of
             great
             Reputation
             for
             Wisdom
             and
             Justice
             (
             as
             shall
             be
             shewn
             immediately
             )
             have
             ordain'd
             a
             Punishment
             for
             this
             Action
             ,
             it
             is
             plain
             that
             they
             thought
             it
             might
             possibly
             be
             committed
             Wilfully
             ,
             and
             Advisedly
             ;
             and
             if
             so
             ,
             't
             is
             Confidence
             and
             Presumption
             for
             any
             private
             Person
             to
             suppose
             the
             contrary
             .
          
           
           
             3.
             
             This
             will
             appear
             farther
             if
             we
             consider
             the
             several
             Explications
             of
             the
             Words
             
               Non
               Compos
            
             above-mention'd
             ,
             particularly
             the
             third
             concerning
             ●…naticks
             :
             If
             a
             Person
             known
             to
             be
             Lunatic
             several
             Years
             ,
             be
             also
             known
             to
             have
             had
             several
             Intervals
             ,
             he
             shall
             be
             liable
             to
             the
             Law
             ,
             unless
             it
             be
             plainly
             prov'd
             that
             he
             was
             distemper'd
             at
             the
             very
             time
             of
             killing
             himself
             :
             How
             much
             more
             if
             a
             Man
             has
             never
             been
             known
             to
             have
             been
             Lunatic
             at
             all
             .
             As
             to
             the
             ●…th
             .
             sort
             of
             Madness
             above-mention'd
             ,
             the
             Law
             does
             not
             look
             upon
             this
             as
             an
             Excuse
             for
             any
             Crime
             committed
             in
             that
             Condition
             ;
             because
             it
             was
             the
             Parties
             own
             voluntary
             Act
             to
             bring
             himself
             into
             it
             .
             However
             this
             may
             be
             of
             Use
             to
             judge
             of
             other
             kinds
             of
             Madness
             by
             :
             Which
             People
             may
             be
             suppos'd
             to
             be
             affected
             withal
             in
             this
             Case
             ;
             it
             very
             seldom
             appears
             that
             they
             who
             destroy
             themselves
             have
             had
             the
             same
             or
             as
             great
             signs
             of
             Distraction
             ,
             as
             are
             frequently
             caus'd
             by
             excessive
             Drinking
             ,
             or
             supposing
             they
             may
             have
             had
             so
             ,
             yet
             let
             the
             Juror
             consider
             whether
             this
             may
             not
             be
             caus'd
             as
             much
             through
             the
             Parties
             own
             fault
             as
             the
             other
             ;
             whether
             he
             did
             not
             bring
             upon
             himself
             ,
             or
             give
             way
             to
             the
             beginning
             of
             his
             Discontent
             ;
             whether
             he
             
             did
             not
             wilfully
             foment
             and
             increase
             it
             ,
             and
             at
             last
             stubbornly
             persist
             in
             it
             .
             Let
             him
             also
             consider
             whether
             he
             wou'd
             have
             excused
             the
             
               same
               Person
            
             for
             killing
             
               another
               Man
            
             ,
             upon
             those
             
               very
               signs
            
             of
             Madness
             which
             move
             him
             now
             to
             excuse
             him
             for
             killing
             himself
             :
             I
             believe
             this
             may
             be
             one
             
               good
               Rule
            
             for
             an
             
               honest
               Juror
               to
               walk
               by
            
             ,
             especially
             since
             the
             killing
             of
             ones
             self
             has
             been
             shewn
             above
             ,
             to
             be
             rather
             worse
             in
             regard
             of
             the
             Publick
             ,
             than
             the
             killing
             of
             another
             Man.
             
          
           
             Yet
             after
             all
             ,
             how
             oft
             does
             it
             appear
             in
             these
             Cases
             ,
             that
             the
             Person
             concern'd
             did
             give
             plain
             and
             certain
             Signs
             of
             a
             good
             Understanding
             (
             I
             mean
             Naturally
             ,
             not
             Morally
             so
             )
             by
             some
             Circumstances
             of
             his
             Death
             or
             other
             :
             Some
             have
             enquir'd
             what
             was
             the
             easiest
             way
             of
             Dying
             ,
             or
             where
             to
             place
             the
             Weapon
             best
             ;
             others
             have
             us'd
             much
             cunning
             and
             contrivance
             to
             procure
             the
             Instrument
             ,
             have
             kept
             it
             long
             by
             them
             ,
             and
             warily
             chosen
             a
             proper
             Time
             and
             Place
             to
             make
             use
             of
             it
             ;
             others
             again
             have
             made
             their
             Wills
             ,
             or
             settled
             their
             Affairs
             otherways
             ;
             taken
             leave
             of
             their
             Friends
             solemnly
             ,
             sent
             those
             out
             of
             the
             way
             that
             might
             have
             hinder'd
             them
             ;
             these
             and
             such
             like
             Circumstances
             are
             Arguments
             of
             Deliberation
             and
             Advisedness
             ,
             
             and
             prove
             sufficiently
             that
             such
             a
             Person
             was
             
               Compos
               Mentis
            
             .
          
           
             If
             it
             be
             Moral
             and
             not
             Natural
             Madness
             that
             is
             here
             meant
             ,
             not
             only
             he
             that
             commits
             any
             other
             great
             Crime
             ,
             but
             he
             that
             subverts
             a
             Lawful
             Government
             ,
             by
             a
             long
             train
             of
             well
             laid
             Designs
             ,
             though
             he
             cannot
             be
             suspected
             of
             any
             Natural
             defect
             of
             Understanding
             ,
             yet
             is
             as
             much
             Mad
             in
             this
             sense
             as
             any
             one
             that
             kills
             himself
             can
             be
             suppos'd
             to
             be
             ;
             and
             yet
             sure
             this
             wou'd
             not
             be
             allow'd
             as
             an
             Excuse
             for
             so
             doing
             .
             But
             this
             sort
             of
             Madness
             does
             not
             fall
             under
             the
             Coroners
             Inquest
             in
             the
             present
             Case
             :
             Moral
             Madness
             is
             the
             misapplication
             of
             the
             Understanding
             ,
             not
             the
             total
             Deprivation
             of
             it
             ,
             and
             the
             Question
             here
             is
             not
             whether
             the
             Understanding
             was
             misapply'd
             ,
             but
             whether
             there
             was
             any
             Understanding
             
               left
               at
               all
            
             :
             This
             brings
             me
             to
             some
             other
             kind
             of
             Pretences
             ,
             which
             are
             caus'd
             chiefly
             ,
          
           
             2.
             
             By
             mistaking
             the
             Subject
             of
             their
             enquiry
             ,
             and
             making
             themselves
             Judges
             of
             that
             which
             does
             not
             belong
             to
             them
             ;
             their
             Duty
             consists
             in
             enquiring
             well
             and
             truly
             how
             the
             Person
             came
             by
             his
             Death
             ,
             if
             by
             himself
             ,
             whether
             he
             was
             
               felo
               de
               se
            
             ,
             or
             
               non
               Compos
            
             ,
             and
             in
             making
             true
             Presentment
             accordingly
             .
             This
             is
             what
             they
             are
             Sworn
             
             to
             do
             ;
             but
             instead
             of
             this
             they
             are
             apt
             to
             run
             out
             beyond
             their
             Bounds
             ,
             and
             consider
             what
             the
             Event
             of
             their
             Verdict
             will
             be
             ,
             either
             as
             to
             the
             Forfeiture
             ,
             or
             the
             Person
             Deceas'd
             .
          
           
             I.
             As
             to
             the
             Forfeiture
             ,
             they
             are
             sometimes
             mightily
             concern'd
             about
             this
             ;
             What
             will
             become
             of
             it
             ?
             Upon
             whom
             shall
             it
             be
             bestow'd
             ?
             Upon
             such
             perhaps
             as
             do
             not
             want
             it
             ,
             or
             among
             
               so
               many
            
             that
             it
             will
             do
             'em
             little
             or
             no
             Good
             ;
             whereas
             in
             the
             lump
             it
             might
             be
             of
             great
             advantage
             to
             the
             
               next
               Heirs
            
             :
             Why
             is
             not
             Charity
             due
             to
             them
             as
             much
             as
             meer
             Strangers
             ,
             &c.
             
             To
             this
             may
             be
             reply'd
             ,
          
           
             1.
             
             That
             which
             is
             thus
             forfeited
             devolves
             to
             the
             Lord
             Almoner
             ,
             the
             distributer
             of
             
               His
               Majesties
            
             Alms
             ,
             according
             to
             
               his
               Direction
            
             ;
             and
             therefore
             they
             ought
             to
             be
             satisfy'd
             that
             it
             will
             be
             dispos'd
             of
             Judiciously
             and
             Faithfully
             .
          
           
             2.
             
             Supposing
             the
             worst
             ,
             what
             is
             this
             to
             the
             Coroner
             or
             any
             of
             his
             Jury
             ;
             the
             Law
             has
             not
             made
             them
             Judges
             in
             this
             matter
             ,
             or
             given
             them
             Authority
             to
             consider
             what
             will
             be
             most
             convenient
             and
             proper
             to
             be
             done
             with
             that
             which
             is
             Forfeited
             ,
             or
             who
             are
             the
             best
             Objects
             of
             Charity
             :
             They
             are
             call'd
             to
             Judge
             of
             matter
             of
             Fact
             by
             what
             
             they
             see
             and
             hear
             .
             Let
             'em
             remember
             their
             Oaths
             ,
             they
             are
             not
             Sworn
             to
             be
             Charitable
             but
             to
             be
             Just
             ,
             to
             enquire
             
               well
               and
               truly
            
             ,
             diligently
             and
             impartially
             concerning
             the
             Fact
             ,
             and
             to
             give
             their
             Judgment
             according
             to
             their
             Conscience
             ;
             and
             therefore
             a
             good
             Man
             ought
             to
             be
             upon
             his
             Guard
             against
             such
             Insinuations
             as
             these
             ,
             and
             to
             take
             care
             lest
             his
             Charity
             shou'd
             absurdly
             corrupt
             his
             
               Justice
               ;
               absurdly
               I
               say
            
             ,
             for
             he
             that
             is
             Just
             ,
             (
             in
             Criminal
             Causes
             especially
             ,
             )
             is
             Charitable
             in
             the
             Noblest
             way
             ;
             for
             whilst
             his
             Impartial
             Sentence
             deters
             others
             from
             committing
             the
             same
             Crime
             ,
             his
             Charity
             extends
             not
             only
             to
             all
             the
             Innocent
             and
             Virtuous
             of
             the
             Present
             Age
             ,
             but
             to
             late
             Posterity
             .
          
           
             Again
             some
             run
             out
             beyond
             their
             Limits
             and
             fall
             into
             Mistakes
             ,
             by
             considering
             the
             Event
             of
             their
             Judgment
             as
             to
             the
             Parties
             Reputation
             ,
             and
             their
             being
             Guilty
             of
             Vncharitableness
             in
             this
             regard
             ;
             they
             think
             that
             to
             bring
             him
             in
             
               Felo
               de
               se
            
             ,
             wou'd
             be
             to
             pronounce
             him
             damn'd
             ,
             therefore
             that
             they
             ought
             to
             Judge
             Charitably
             ,
             especially
             ,
             since
             they
             cou'd
             not
             see
             into
             his
             Heart
             ,
             or
             discover
             his
             last
             thoughts
             .
          
           
             This
             wou'd
             not
             need
             an
             Answer
             ,
             but
             that
             Ignorant
             ,
             though
             well
             meaning
             People
             are
             often
             concern'd
             upon
             these
             Occasions
             ,
             
             and
             apt
             to
             receive
             such
             Scruples
             from
             Cunning
             Solicitors
             ,
             that
             are
             always
             busie
             about
             them
             ,
             if
             the
             Chattels
             are
             worth
             the
             saving
             :
             Therefore
             something
             must
             be
             said
             to
             it
             .
          
           
             1.
             
             Then
             the
             Jurors
             bringing
             in
             the
             Deceas'd
             
               Felo
               de
               se
            
             ,
             does
             not
             pronounce
             him
             damn'd
             at
             all
             ,
             this
             he
             leaves
             to
             God
             alone
             ;
             whatever
             
               his
               Judgment
            
             of
             the
             Fact
             is
             ,
             it
             can
             be
             neither
             the
             better
             nor
             the
             worse
             for
             him
             in
             the
             next
             World
             ;
             his
             Impartial
             Verdict
             does
             not
             alter
             the
             Nature
             of
             the
             Fact
             :
             If
             he
             thinks
             him
             Guilty
             ,
             yet
             he
             does
             not
             contribute
             to
             his
             being
             so
             ,
             and
             what
             he
             thinks
             ;
             he
             is
             oblig'd
             to
             declare
             by
             Lawful
             Authority
             ;
             and
             if
             he
             does
             not
             so
             ,
             is
             Guilty
             himself
             of
             Breach
             of
             Trust
             towards
             his
             Country
             ,
             and
             of
             Perjury
             towards
             his
             God.
             
          
           
             2.
             
             As
             to
             the
             seeing
             into
             his
             Thoughts
             ,
             the
             difficulty
             of
             doing
             so
             ,
             and
             the
             Judging
             Charitably
             upon
             this
             Account
             :
             This
             seems
             very
             little
             to
             the
             purpose
             :
             In
             indifferent
             Actions
             ,
             or
             such
             as
             will
             bear
             a
             double
             Interpretation
             ;
             we
             ought
             to
             beware
             how
             we
             Judge
             to
             the
             disadvantage
             of
             our
             Neighbour
             ,
             especially
             when
             
               not
               call'd
            
             by
             Lawful
             Authority
             ;
             but
             where
             a
             Man
             
               is
               so
               call'd
            
             ;
             where
             there
             is
             a
             Notorious
             Transgression
             of
             the
             Law
             ,
             as
             in
             the
             present
             Case
             ,
             
             the
             Fact
             is
             so
             evidently
             Evil
             ,
             that
             there
             needs
             no
             weighing
             of
             the
             thoughts
             ,
             or
             searching
             of
             what
             kind
             they
             were
             ;
             especially
             since
             ,
             when
             a
             Person
             is
             found
             to
             have
             kill'd
             himself
             ,
             the
             Question
             is
             not
             what
             his
             Thoughts
             were
             ,
             but
             whether
             he
             had
             
               any
               Thought
            
             at
             all
             ,
             that
             is
             whether
             he
             was
             Mad
             or
             no
             ?
          
           
             Yet
             after
             all
             ,
             though
             I
             have
             hitherto
             apply'd
             my self
             to
             the
             Jury
             ,
             't
             is
             certain
             that
             their
             Verdict
             depends
             much
             upon
             the
             Coroner
             ,
             and
             't
             is
             his
             fault
             chiefly
             if
             the
             Laws
             which
             provide
             against
             Self-murther
             ,
             are
             cluded
             ;
             't
             is
             he
             that
             Summons
             whom
             he
             pleases
             to
             be
             of
             the
             Jury
             ,
             and
             to
             these
             he
             gives
             
               what
               Charge
               he
               pleases
            
             ;
             the
             Examination
             of
             the
             Witnesses
             ,
             the
             Summing
             up
             the
             Evidence
             is
             done
             
               by
               him
            
             :
             So
             that
             unless
             there
             happen
             to
             be
             upon
             the
             Jury
             Men
             of
             Conscience
             ,
             Courage
             and
             Understanding
             (
             which
             may
             easily
             be
             avoided
             if
             the
             Coroner
             thinks
             sitting
             )
             they
             will
             be
             apt
             to
             be
             led
             by
             him
             implicitly
             .
             And
             there
             being
             no
             Fee
             allow'd
             upon
             
               Felo
               de
               se
            
             ,
             the
             Verdicts
             being
             for
             the
             King
             ;
             and
             a
             Gratuity
             seldom
             wanting
             when
             it
             is
             for
             the
             Heirs
             ;
             't
             is
             no
             wonder
             that
             the
             Return
             is
             generally
             
               Non
               Compos
            
             .
          
           
             But
             if
             these
             Papers
             shou'd
             ever
             fall
             into
             the
             Hands
             of
             any
             of
             these
             Gentlemen
             ;
             
             I
             intreat
             'em
             to
             Consider
             seriously
             the
             trust
             that
             is
             repos'd
             in
             them
             ,
             they
             being
             Chosen
             by
             the
             Freeholders
             of
             their
             several
             Counties
             ,
             as
             Parliament
             Men
             are
             ;
             and
             what
             the
             Consequence
             will
             be
             (
             even
             to
             after
             Ages
             )
             of
             the
             breach
             of
             such
             Trust
             :
             And
             to
             themselves
             especially
             ,
             if
             they
             believe
             any
             thing
             of
             another
             World
             :
             For
             to
             omit
             the
             Suspicions
             of
             Corruption
             which
             I
             am
             very
             loath
             to
             improve
             ;
             whatever
             the
             Motive
             is
             ,
             through
             which
             the
             Design
             of
             any
             Law
             is
             Eluded
             ;
             the
             Consequence
             will
             be
             much
             the
             same
             :
             If
             a
             Law
             be
             made
             to
             restrain
             a
             dreadsul
             Sin
             ,
             which
             is
             withal
             very
             pernicious
             to
             the
             State
             ,
             and
             such
             or
             such
             a
             Punishment
             is
             appointed
             to
             this
             End
             ;
             if
             this
             Law
             becomes
             of
             
               no
               force
            
             by
             that
             very
             Persons
             Preventing
             the
             Punishment
             ,
             who
             is
             intru●●●d
             by
             his
             Country
             to
             see
             the
             Law
             Executed
             :
             Let
             this
             be
             done
             out
             of
             
               Compassion
               ,
               Generosity
            
             ,
             or
             what
             you
             please
             ;
             all
             the
             increase
             of
             the
             
               Sin
               forbidden
            
             ,
             so
             hainous
             in
             its
             own
             Nature
             ,
             and
             so
             pernicious
             to
             the
             Publick
             ,
             he
             will
             have
             a
             share
             in
             ;
             and
             if
             he
             be
             
               guilty
               of
               Perjury
            
             ,
             if
             he
             
               betray
               his
               Country
            
             ,
             not
             only
             in
             the
             
               Present
               Age
            
             ,
             but
             is
             
               false
               to
               Posteri●y
            
             also
             :
             What
             will
             it
             
               signifie
            
             that
             this
             was
             done
             
               out
               of
            
             Charity
             or
             Generosity
             to
             one
             or
             two
             Persons
             ,
             who
             perhaps
             did
             not
             
             need
             it
             :
             Or
             if
             they
             did
             never
             somuch
             ,
             how
             preposterous
             must
             that
             Charity
             be
             ,
             which
             to
             assist
             a
             sew
             ,
             as
             to
             Temporal
             Conveniences
             ,
             shall
             contribute
             to
             the
             Damnation
             of
             
               many
               Souls
            
             ,
             and
             make
             a
             Man
             venture
             through
             Treachery
             and
             Perjury
             to
             hazard
             his
             own
             .
          
           
             If
             these
             Considerations
             ,
             and
             others
             of
             the
             like
             kind
             ,
             should
             not
             prevail
             with
             these
             Persons
             so
             much
             as
             immediate
             Punishment
             :
             The
             Lord
             Chief
             Justice
             of
             the
             Kings
             Bench
             ,
             for
             the
             time
             being
             ,
             is
             ,
             as
             I
             am
             told
             ,
             the
             chief
             
               Coroner
               of
               England
            
             ,
             enquiries
             into
             Failures
             of
             this
             kind
             ,
             may
             be
             made
             in
             that
             Court
             ,
             and
             this
             Consideration
             ought
             to
             terrifie
             every
             one
             who
             shall
             be
             thus
             concern'd
             ,
             especially
             at
             this
             time
             ,
             since
             that
             
               Important
               Trust
            
             was
             never
             discharg'd
             with
             more
             profound
             Knowledge
             of
             our
             Laws
             ,
             and
             with
             greater
             Integrity
             than
             at
             Present
             .
          
        
         
           
           
             
               CHAP.
               IX
            
             .
             Transition
             to
             the
             remaining
             part
             of
             this
             Treatise
             ,
             with
             a
             short
             View
             of
             it
             .
             The
             Authority
             of
             Examples
             Consider'd
             :
             Several
             Instances
             of
             Laws
             and
             Customs
             of
             many
             Nations
             in
             this
             Case
             Examin'd
             ,
             particularly
             such
             as
             concern
             the
             Romans
             .
             That
             nothing
             can
             be
             brought
             from
             hence
             to
             prove
             Self-murther
             to
             be
             Natural
             .
          
           
             HAving
             laid
             down
             those
             Natural
             Principles
             upon
             which
             I
             suppose
             Self-murther
             to
             be
             Unlawful
             ,
             and
             answer'd
             such
             Objections
             as
             seem'd
             to
             be
             of
             greatest
             strength
             ;
             I
             once
             thought
             that
             my
             task
             was
             almost
             over
             ;
             but
             there
             are
             some
             Persons
             who
             do
             not
             much
             relish
             those
             Arguments
             which
             are
             drawn
             from
             the
             Nature
             of
             Things
             ;
             but
             are
             determin'd
             chiefly
             by
             Custom
             and
             Example
             ,
             though
             rarely
             understood
             :
             And
             led
             away
             by
             mistaken
             Notions
             of
             Courage
             ,
             Honour
             .
             Liberty
             ,
             or
             the
             like
             .
             Such
             as
             these
             ,
             notwithstanding
             all
             that
             has
             been
             said
             ,
             will
             scarce
             yield
             that
             this
             Act
             is
             Unlawful
             ;
             for
             
               say
               they
            
             ,
             have
             not
             People
             of
             
               all
               Ages
            
             and
             Nations
             been
             inclin'd
             to
             it
             ?
             Has
             it
             not
             been
             
               requir'd
               by
               Positive
            
             Laws
             ,
             as
             well
             as
             
               allow'd
               by
               Ancient
            
             
             Custom
             ?
             Has
             not
             the
             greatest
             and
             
               bravest
               Nation
               in
               the
               World
            
             afforded
             us
             innumerable
             Examples
             of
             it
             ?
             Did
             not
             the
             most
             Wise
             and
             Virtuous
             Sect
             of
             all
             the
             Philosophers
             teach
             and
             
               practise
               it
            
             ;
             and
             were
             ever
             such
             Honours
             paid
             to
             any
             mortal
             Man
             as
             were
             to
             Cato
             upon
             this
             Account
             ?
             If
             Cowardice
             ,
             Disgrace
             and
             Slavery
             are
             to
             be
             hated
             and
             avoided
             ;
             if
             Courage
             ,
             or
             the
             love
             of
             Honour
             or
             Liberty
             are
             to
             be
             esteem'd
             and
             pursu'd
             :
             Then
             certainly
             in
             many
             Cases
             Self-murther
             may
             be
             not
             
               only
               Lawful
            
             but
             highly
             Commendable
             :
             This
             may
             serve
             for
             a
             short
             View
             of
             what
             remains
             to
             be
             done
             ;
             and
             first
             the
             business
             of
             this
             Chapter
             shall
             be
             ,
             to
             enquire
             concerning
             the
             
               Authority
               of
               Examples
            
             ,
             particularly
             those
             which
             are
             alledg'd
             to
             prove
             Self-murther
             to
             be
             Natural
             .
             To
             return
             then
             to
             our
             Author
             ,
             he
             tells
             us
             ,
             that
          
           
             *
             Another
             Reason
             which
             prevails
             much
             withme
             ,
             and
             delivers
             it
             from
             being
             against
             the
             Law
             of
             Nature
             ,
             is
             this
             ,
             That
             in
             all
             Ages
             ,
             in
             all
             Places
             ,
             upon
             all
             Occasions
             ,
             Men
             of
             all
             Conditions
             have
             affected
             it
             ,
             or
             inclined
             to
             do
             it
             .
          
           
             †
             All
             Histories
             afford
             not
             so
             many
             Examples
             ,
             either
             of
             cunning
             or
             subtile
             Devices
             ,
             or
             
             of
             forcible
             or
             violent
             Actions
             ,
             for
             the
             safeguard
             of
             Life
             as
             for
             destroying
             .
          
           
             Again
             ,
             *
             Self-homicide
             seems
             to
             me
             to
             escape
             the
             breach
             of
             any
             Law
             of
             Nature
             ,
             because
             both
             express
             Litteral
             Law
             ,
             and
             Mute
             Law
             ,
             Custom
             hath
             Authorized
             it
             ,
             not
             only
             by
             suffering
             and
             connivency
             ,
             but
             by
             appointing
             it
             .
          
           
             There
             is
             no
             way
             of
             Arguing
             so
             fallacious
             as
             that
             which
             depends
             upon
             Example
             ,
             though
             there
             is
             none
             that
             is
             more
             Popular
             .
             They
             who
             resist
             Reason
             out
             of
             Vanity
             ,
             or
             are
             not
             capable
             of
             it
             through
             Ignorance
             ,
             are
             quickly
             taken
             with
             Examples
             ,
             because
             they
             are
             govern'd
             by
             Inclination
             only
             ;
             and
             't
             is
             but
             throwing
             open
             some
             History
             before
             them
             ,
             and
             then
             whatever
             their
             prevailing
             Passion
             is
             ,
             they
             may
             very
             easily
             ,
             
               sit
               it
               with
               an
               Example
            
             .
             But
             every
             Man
             of
             sense
             will
             quickly
             see
             how
             unreasonable
             this
             is
             ;
             for
             since
             humane
             Actions
             must
             be
             try'd
             by
             some
             Rule
             ,
             whereby
             their
             Goodness
             or
             Badness
             may
             be
             discover'd
             ;
             the
             Example
             ought
             to
             be
             brought
             to
             this
             Test
             :
             The
             thing
             in
             Question
             shou'd
             first
             be
             prov'd
             to
             be
             Just
             and
             Lawful
             ,
             and
             then
             Examples
             may
             be
             of
             use
             to
             illustrate
             it
             ,
             to
             bring
             what
             was
             in
             Idea
             into
             
               Mait●…r
               of
               Fact
            
             ,
             and
             by
             making
             Reason
             as
             it
             were
             Visible
             ,
             awake
             and
             stir
             up
             the
             Will
             by
             the
             
             
               Natural
               Beauty
            
             of
             the
             thing
             ,
             the
             possibility
             of
             performing
             it
             ,
             and
             the
             Applause
             which
             has
             follow'd
             ,
             to
             act
             accordingly
             ;
             and
             when
             this
             is
             done
             ,
             a
             well
             dispos'd
             Soul
             strikes
             in
             readily
             ,
             and
             imitates
             and
             improves
             with
             Vigour
             and
             Alacrity
             :
             Wherefore
             ,
             if
             what
             has
             been
             said
             be
             really
             true
             ,
             if
             Self-murther
             has
             been
             try'd
             by
             the
             Law
             of
             Nature
             ,
             and
             been
             shewn
             to
             be
             unlawful
             upon
             so
             many
             Accounts
             ,
             whether
             Man
             be
             consider'd
             in
             the
             Individual
             ,
             or
             as
             a
             Member
             of
             Civil
             Society
             ;
             we
             ought
             not
             to
             be
             concern'd
             what
             Appearance
             soever
             there
             seems
             to
             be
             of
             Examples
             to
             the
             contrary
             ;
             yet
             since
             whatever
             is
             apt
             to
             deceive
             ought
             to
             be
             laid
             open
             ,
             and
             it
             has
             been
             thought
             sitting
             to
             insist
             upon
             this
             kind
             of
             Authority
             ,
             I
             will
             shew
             more
             particularly
             ,
             that
             supposing
             Examples
             ,
             were
             in
             themselves
             good
             Arguments
             ,
             yet
             those
             which
             are
             alledg'd
             upon
             this
             occasion
             ,
             wou'd
             not
             prove
             Self-murther
             to
             be
             Natural
             .
          
           
             As
             for
             what
             this
             Learned
             Gentleman
             says
             ,
             that
             all
             Histories
             do
             not
             afford
             such
             Instances
             of
             Cunning
             or
             Force
             for
             the
             Preserving
             of
             Life
             ,
             as
             for
             the
             Destroying
             of
             it
             :
             I
             must
             take
             leave
             to
             say
             ,
             that
             this
             may
             be
             found
             otherwise
             by
             the
             Reading
             of
             any
             one
             History
             in
             the
             World
             ,
             all
             the
             Remarkable
             Effects
             either
             of
             Force
             or
             
             Fraud
             implying
             a
             desire
             of
             Life
             .
             The
             Examples
             which
             he
             brings
             are
             of
             several
             kinds
             .
             *
          
           
             1.
             
             Such
             as
             are
             drawn
             from
             particular
             Persons
             ,
             of
             which
             many
             are
             Fabulous
             ,
             as
             that
             of
             Homer
             :
             Others
             such
             as
             suffered
             Death
             to
             
               maintain
               their
            
             Virtue
             ,
             and
             for
             the
             Publick
             ,
             as
             
               Regulus
               ,
               Codrus
            
             ;
             or
             Persons
             scandalous
             ,
             as
             
               Comas
               ,
               Festus
            
             :
             As
             for
             the
             Gladiators
             they
             did
             not
             prove
             any
             desire
             of
             Death
             as
             Natural
             :
             These
             were
             of
             two
             sorts
             ,
             Forc'd
             or
             Voluntary
             ;
             they
             who
             were
             forc'd
             to
             be
             Gladiators
             ,
             (
             as
             Captives
             in
             War
             )
             fought
             for
             their
             Lives
             or
             Liberties
             ;
             they
             who
             chose
             to
             be
             so
             ,
             fought
             for
             Applause
             ,
             and
             after
             all
             ,
             many
             despis'd
             this
             Applause
             ,
             to
             ask
             their
             Lives
             of
             the
             People
             ;
             many
             others
             had
             theirs
             given
             for
             a
             Reward
             of
             their
             Skill
             and
             Courage
             ,
             which
             they
             
               gladly
               accepted
            
             ;
             wherefore
             no
             Instance
             in
             the
             World
             could
             be
             more
             improper
             than
             this
             to
             prove
             Self-murther
             Natural
             .
          
           
             2.
             
             The
             next
             kind
             of
             Examples
             are
             more
             General
             ,
             †
             such
             as
             are
             drawn
             from
             the
             Customs
             of
             whole
             Nations
             ,
             or
             from
             the
             ‖
             Connivency
             or
             appointment
             of
             humane
             Laws
             .
             —
             Here
             I
             must
             desire
             that
             
             two
             things
             must
             be
             observ'd
             ,
             1st
             .
             That
             in
             the
             alledging
             of
             Examples
             of
             this
             kind
             a
             great
             difference
             should
             be
             made
             between
             Nations
             ;
             many
             being
             so
             Ignorant
             and
             so
             Savage
             that
             it
             would
             be
             very
             strange
             to
             fetch
             the
             Principles
             of
             right
             Reason
             from
             among
             them
             :
             Po●…phyrius
             says
             ,
             *
             
               Some
               People
               are
               grown
               so
               wild
               and
               brutish
               that
               to
               quote
               their
               Customs
               would
               be
               to
               scandalize
               humane
               Nature
            
             ;
             the
             Instances
             which
             he
             gives
             are
             very
             proper
             for
             our
             Purpose
             .
             The
             Massagetes
             ,
             says
             he
             ,
             
               reckon
               those
               unhappy
               who
               die
               a
               Natural
               Death
               ,
               and
               therefore
               Eat
               their
               dearest
               Friends
               when
               they
               grow
               Old.
               —
               The
            
             Tibarenians
             
               break
               their
               Necks
               down
               a
               Precipice
               .
               —
               The
            
             Bactrians
             
               throw
               them
               alive
               to
               their
               Dogs
               ;
               and
            
             Strasanor
             ,
             Alexander's
             
               Lieutenant
               ,
               had
               almost
               lost
               that
               Province
               for
               end●…vouring
               to
               break
               this
               Custom
               .
               —
               The
            
             S●…cythians
             
               bury
               the
               dearest
               Friends
               of
               the
               Deceas●…d
               with
               them
               alive
               ,
               or
               slay
               'em
               upon
               the
               Funeral
               Pile
               .
            
             Wherefore
             when
             we
             quote
             Nations
             for
             Examples
             ,
             we
             ought
             first
             to
             have
             a
             particular
             regard
             to
             
               their
               Condition
            
             ,
             their
             Learning
             ,
             their
             Wisdom
             and
             their
             Virtue
             ;
             and
             should
             be
             sway'd
             least
             of
             all
             by
             those
             ,
             who
             are
             in
             either
             of
             the
             wide
             extreams
             of
             Luxury
             or
             Barbarity
             .
          
           
           
             2.
             
             In
             the
             next
             place
             ,
             secondly
             ,
             we
             ought
             to
             enquire
             carefully
             into
             the
             ground
             and
             occasion
             of
             the
             Custom
             which
             is
             pleaded
             ;
             whether
             it
             be
             founded
             upon
             some
             Religious
             or
             Superstitious
             Principle
             ,
             or
             encouraged
             by
             some
             Political
             Consideration
             ;
             any
             of
             which
             if
             it
             be
             ,
             it
             ought
             not
             to
             be
             alledg'd
             as
             meerly
             Natural
             .
             By
             these
             two
             Rules
             let
             us
             examine
             the
             Instances
             which
             are
             here
             brought
             ,
             and
             first
             that
             of
             the
             Gauls
             .
             Our
             Author
             says
             ,
             That
          
           
             *
             In
             Caesar's
             
               time
               for
               one
               who
               dy'd
               Naturally
               ,
               there
               dy'd
               many
               by
               this
               devout
               Violence
               ;
               there
               are
               some
               whom
               he
               calls
            
             Devotos
             and
             Clientes
             ,
             or
             Soldurios
             
               which
               always
               when
               the
               Lord
               dy'd
               ,
               Celebrated
               his
               Funeral
               with
               their
               own
               .
            
             Caesar
             
               says
               ,
               that
               in
               the
               Memory
               of
               Man
               no
               one
               was
               found
               that
               ever
               refused
               it
               .
            
             This
             is
             not
             Reported
             Candidly
             ;
             the
             matter
             was
             thus
             ,
             upon
             Adcantuannus's
             Sallying
             with
             600.
             
             Men
             which
             did
             great
             Execution
             :
             Cesar
             says
             ,
             That
             it
             was
             the
             Custom
             among
             the
             Gauls
             for
             People
             to
             devote
             themselves
             to
             some
             great
             Man
             upon
             this
             Condition
             ,
             that
             on
             the
             one
             side
             they
             were
             to
             enjoy
             in
             Common
             all
             the
             Benefits
             of
             Life
             :
             On
             the
             other
             side
             if
             any
             Violence
             was
             offer'd
             to
             him
             ,
             and
             their
             Defence
             or
             
             Assistance
             necessary
             ,
             they
             were
             either
             to
             dye
             with
             him
             or
             save
             him
             ,
             or
             if
             not
             
               kill
               themselves
            
             afterwards
             ;
             this
             alone
             is
             that
             which
             he
             says
             ,
             *
             
               no
               one
               ever
               refused
            
             :
             From
             whence
             't
             is
             plain
             ,
          
           
             1.
             
             That
             this
             was
             a
             League
             Offensive
             and
             
               Defensive
               ,
               only
               for
               the
               preserving
               of
               Life
               ,
            
             on
             both
             sides
             :
             The
             one
             for
             
               Nourishment
               and
               Defence
               against
               Hunger
            
             ,
             the
             other
             for
             
               Defence
               against
               Violence
            
             ,
             these
             Men
             did
             not
             
               affect
               Death
            
             ,
             but
             Life
             :
             Death
             was
             the
             Bond
             of
             their
             Fidelity
             to
             their
             Friend
             and
             Lord
             ;
             if
             this
             had
             not
             been
             dreadful
             to
             'em
             ,
             it
             could
             not
             have
             been
             any
             tye
             upon
             them
             ;
             if
             it
             was
             dreadful
             :
             It
             could
             not
             be
             naturally
             desir'd
             ,
             though
             they
             brought
             it
             upon
             themselves
             .
          
           
             2.
             
             This
             being
             put
             in
             practice
             ,
             not
             when
             the
             Lord
             dy'd
             of
             
               any
               Distemper
            
             ,
             but
             only
             when
             he
             was
             Kill'd
             ;
             and
             most
             of
             his
             Clients
             who
             were
             to
             defend
             him
             being
             slain
             with
             him
             ,
             (
             as
             must
             be
             supposed
             )
             it
             cannot
             be
             true
             ,
             that
             many
             dy'd
             thus
             ,
             for
             one
             that
             dy'd
             a
             Natural
             Death
             .
          
           
             To
             this
             may
             perhaps
             be
             added
             the
             Custom
             of
             the
             Ancient
             Goths
             and
             Vandals
             ,
             
             who
             used
             to
             cast
             themselves
             down
             steep
             Rocks
             into
             a
             Bay
             which
             they
             call'd
             
             Odin's
             Hall
             :
             *
             This
             Odin
             or
             Wodin
             was
             their
             God
             of
             War
             ,
             had
             humane
             Sacrifices
             offer'd
             to
             him
             ,
             and
             was
             suppos'd
             to
             appear
             and
             invite
             his
             Votaries
             into
             †
             Balhalden
             ,
             i.
             e.
             
             Pluto's
             Palace
             ,
             or
             perhaps
             
             Baal's
             Hall
             :
             These
             Ignorant
             People
             supposed
             that
             this
             Gulph
             led
             down
             to
             
               this
               Hall
            
             ,
             and
             that
             for
             this
             haste
             which
             they
             made
             they
             should
             be
             Feasted
             and
             Rewarded
             there
             ,
             made
             themselves
             away
             out
             of
             
               a
               Religious
               Principle
            
             ,
             and
             yet
             
               in
               no
               other
               manner
            
             than
             by
             throwing
             themselves
             down
             this
             Precipice
             .
          
           
             The
             next
             considerable
             Instance
             is
             of
             the
             Samanaei
             ,
             Priests
             in
             great
             request
             among
             the
             Indians
             ,
             who
             ,
             he
             says
             ,
             ‖
             
               studied
               ways
               how
               to
               die
               when
               they
               were
               in
               perfect
               Health
            
             ;
             these
             were
             
               an
               Order
               of
               Religious
               Men
            
             who
             professe●…
             Poverty
             ,
             renounc'd
             all
             Food
             of
             Flesh
             ,
             or
             any
             Living
             Creature
             ;
             liv'd
             in
             continual
             Retirement
             ,
             and
             when
             they
             had
             purg'd
             their
             Souls
             in
             this
             manner
             ,
             thought
             they
             might
             give
             them
             case
             ;
             
               but
               this
               was
               thro
               a
               Religious
               Principle
               ,
            
             and
             therefore
             not
             Natural
             ,
             nor
             put
             in
             practice
             
             by
             those
             of
             that
             Nation
             who
             
               were
               not
            
             of
             the
             same
             Order
             .
          
           
             There
             are
             other
             Instances
             of
             the
             Indians
             in
             History
             ,
             *
             Curtius
             speaks
             of
             a
             sort
             of
             Wise
             Men
             among
             them
             ,
             that
             burnt
             themselves
             alive
             ,
             for
             which
             he
             gives
             this
             Reason
             ,
             that
             they
             reckon'd
             Fire
             (
             which
             they
             Worship'd
             perhaps
             for
             a
             God
             ,
             as
             the
             〈◊〉
             did
             )
             Polluted
             by
             dead
             Bodies
             :
             Thus
             Calanus
             burnt
             himself
             in
             the
             presence
             of
             Alexander
             ;
             and
             †
             Strabo
             speaks
             of
             an
             Indian
             that
             came
             upon
             an
             Embassy
             to
             Augustus
             ,
             who
             afterwards
             upon
             his
             Return
             at
             Athens
             ,
             though
             in
             perfect
             Health
             and
             Prosperity
             ,
             burnt
             himself
             publickly
             ,
             to
             do
             Honour
             to
             his
             Sect
             and
             Country
             among
             the
             Stiocks
             and
             other
             Philosophers
             there
             ,
             as
             is
             most
             Probable
             .
             But
             that
             which
             is
             observable
             here
             is
             
               that
               their
               voluntary
               dying
            
             was
             in
             but
             
               one
               particular
               way
            
             ,
             namely
             
               by
               Fire
            
             ,
             which
             was
             grounded
             upon
             a
             Religious
             Opinion
             ,
             that
             the
             Soul
             was
             purg'd
             by
             that
             Element
             from
             that
             Pollution
             which
             it
             had
             contracted
             in
             the
             Body
             ,
             and
             then
             conveyed
             by
             it
             upwards
             to
             its
             place
             of
             Happiness
             :
             Thus
             we
             are
             told
             by
             the
             ‖
             learned
             Critic
             
             Eustatius
             ,
             That
             the
             Grecians
             burnt
             their
             Dead
             ,
             to
             shew
             that
             the
             Divine
             part
             of
             Man
             being
             born
             upwards
             by
             the
             Fire
             mingled
             with
             the
             Heavens
             ,
             and
             for
             this
             reason
             ,
             
               says
               he
            
             ,
             the
             Gymnosophists
             burnt
             themselves
             alive
             ,
             as
             
             Alexander's
             Calanus
             did
             :
             *
             
               In
               the
               same
               way
               the
            
             Samanaei
             
               dispatch'd
               themselves
            
             .
          
           
             In
             some
             Countries
             it
             was
             the
             Custom
             to
             †
             kill
             whatever
             was
             dear
             to
             the
             Person
             Deceased
             ,
             according
             to
             his
             Condition
             ,
             as
             
               Dogs
               ,
               Horses
               ,
               Slaves
               ,
               Relations
               .
            
             In
             after
             times
             ,
             they
             who
             foresaw
             they
             should
             be
             kill'd
             ,
             driven
             by
             necessity
             ,
             and
             withal
             encourag'd
             by
             some
             superstitious
             Perswasion
             of
             being
             Rewarded
             for
             their
             Fidelity
             ,
             killed
             themselves
             .
             From
             hence
             ,
             and
             from
             the
             Opinion
             of
             the
             Gymnosophists
             asoresaid
             ,
             came
             〈◊〉
             Custom
             of
             the
             Womens
             burning
             themselves
             with
             their
             Husbands
             ,
             which
             is
             very
             Ancient
             ,
             ‖
             and
             was
             undoubtedly
             encourag'd
             
             by
             the
             Men
             in
             those
             Countries
             where
             they
             had
             several
             Wives
             ,
             that
             they
             might
             be
             the
             more
             secure
             from
             the
             revengeful
             Jealousie
             of
             the
             Women
             ,
             and
             their
             implacable
             Rage
             ,
             when
             any
             one
             thought
             her self
             slighted
             ;
             and
             the
             better
             attended
             in
             their
             Sickness
             :
             All
             their
             Lives
             ,
             depending
             upon
             their
             Husbands
             :
             But
             since
             the
             Men
             did
             not
             so
             ,
             unless
             such
             as
             were
             acted
             by
             a
             superstitious
             Principle
             ;
             since
             the
             Women
             that
             were
             not
             Married
             did
             no
             such
             thing
             ,
             since
             no
             Self-murther
             ,
             excepting
             
               that
               by
               Fire
            
             ,
             was
             ever
             allow'd
             by
             these
             People
             ;
             none
             of
             these
             Instances
             can
             prove
             that
             it
             is
             Natural
             .
          
           
             But
             to
             come
             nearer
             home
             ,
             we
             are
             told
             ,
             that
             *
             
               among
               the
            
             Ceans
             
               unprofitable
               old
               Men
               Poison'd
               themselves
               ;
               among
               the
            
             Athenians
             
               Condemn'd
               Men
               were
               their
               own
               Executioners
               by
               Poyson
               ;
               and
               among
               the
            
             Romans
             
               often
               by
               Blood
               lettings
            
             .
          
           
             As
             to
             this
             Custom
             of
             the
             Ceans
             ,
             which
             is
             related
             at
             large
             by
             †
             
               Val.
               Maximus
            
             ,
             who
             was
             an
             Eye
             Witness
             of
             it
             ,
             and
             which
             gives
             occasion
             to
             ‖
             Montaign
             to
             write
             a
             Chapter
             upon
             this
             Subject
             .
             *
             Strabo
             says
             it
             began
             upon
             
             the
             account
             of
             some
             great
             Famine
             ,
             wherein
             a
             Law
             was
             made
             that
             the
             Aged
             of
             both
             Sexes
             should
             die
             in
             that
             manner
             ,
             that
             their
             might
             be
             Provision
             for
             the
             Younger
             ,
             who
             were
             more
             able
             to
             defend
             their
             Country
             .
          
           
             The
             Athenians
             suffered
             Criminals
             to
             take
             the
             Cup
             which
             the
             Executioner
             prepared
             and
             brought
             'em
             according
             to
             the
             Sentence
             of
             Condemnation
             ,
             at
             a
             certain
             hour
             ,
             to
             take
             it
             ,
             I
             say
             ,
             and
             drink
             it
             ,
             which
             if
             they
             refus'd
             to
             do
             ,
             the
             Officers
             stood
             ready
             to
             force
             it
             down
             ;
             but
             did
             this
             wise
             People
             by
             this
             or
             any
             other
             way
             encourage
             Self-murther
             ?
             quite
             contrary
             ,
             there
             being
             *
             a
             Law
             against
             it
             ,
             by
             which
             the
             Right
             Hand
             ,
             as
             suppos'd
             acting
             it
             ,
             was
             cut
             off
             ,
             and
             the
             Body
             thrown
             out
             unburied
             ;
             and
             in
             the
             same
             manner
             was
             it
             Punish'd
             in
             Thebes
             and
             other
             Cities
             of
             Greece
             ;
             and
             how
             Contemptible
             soever
             this
             may
             seem
             ,
             nothing
             was
             more
             Infamous
             :
             Such
             as
             Robbed
             Temples
             and
             Betrayed
             their
             Country
             being
             used
             in
             the
             same
             manner
             ;
             nay
             this
             was
             the
             greatest
             Punishment
             according
             to
             the
             Superstition
             of
             those
             Times
             ,
             they
             being
             of
             Opinion
             
             that
             the
             Ease
             and
             
               Happiness
               of
               the
               Soul
               depended
               upon
               the
               Burial
               of
               the
               Body
               ,
            
             as
             Virgil
             *
             
               animamque
               ;
               sepulcro
               —
               Condimus
               .
               —
            
          
           
             By
             what
             has
             been
             said
             hitherto
             ,
             it
             may
             appear
             that
             although
             we
             should
             hearken
             to
             Examples
             in
             this
             matter
             ,
             yet
             those
             which
             have
             been
             alledg'd
             here
             are
             either
             such
             as
             are
             Fabulous
             or
             Misrepresented
             ,
             or
             such
             as
             though
             never
             so
             true
             ,
             yet
             being
             grounded
             upon
             some
             Religious
             or
             Superstitious
             Perswasion
             ,
             cannot
             be
             of
             any
             force
             to
             prove
             Self-murther
             to
             be
             Natural
             .
          
           
             But
             that
             which
             is
             brought
             out
             with
             the
             greatest
             Pomp
             upon
             this
             Occasion
             is
             the
             Example
             of
             the
             Roman
             Nation
             :
             No
             People
             in
             the
             World
             had
             ever
             so
             much
             Courage
             and
             Honour
             :
             No
             Nation
             rose
             to
             such
             a
             height
             by
             Learning
             and
             by
             Arms
             :
             None
             had
             greater
             Men
             in
             every
             thing
             that
             is
             admirable
             ,
             or
             more
             sit
             to
             be
             Masters
             of
             the
             World
             ,
             and
             yet
             never
             did
             so
             many
             kill
             themselves
             of
             any
             Country
             as
             of
             this
             .
             This
             great
             and
             popular
             Prejudice
             may
             be
             lessened
             by
             considering
             these
             three
             things
             .
          
           
             1.
             
             At
             what
             time
             the
             Romans
             were
             reckon'd
             to
             be
             at
             the
             height
             of
             their
             Virtue
             .
          
           
           
             II.
             When
             Self-Murther
             began
             to
             be
             in
             Request
             among
             them
             ,
             and
             the
             Causes
             of
             its
             being
             so
             :
          
           
             III.
             What
             was
             the
             Judgment
             of
             their
             greatest
             Men
             ;
             and
             what
             Laws
             they
             had
             concerning
             it
             .
          
           
             I.
             At
             what
             time
             the
             Romans
             were
             reckon'd
             to
             be
             at
             the
             height
             of
             their
             Virtue
             .
             During
             the
             second
             Punick
             War
             ,
             Rome
             improv'd
             in
             its
             Virtue
             :
             The
             Defeats
             they
             receiv'd
             from
             Hannibal
             at
             first
             increas'd
             the
             Love
             of
             their
             Country
             ,
             and
             awak'd
             that
             great
             Genius
             to
             Action
             ,
             which
             began
             to
             be
             enervated
             after
             the
             War
             with
             Pyrrhus
             ,
             and
             which
             had
             been
             employ'd
             before
             ,
             upon
             their
             little
             neighbouring
             States
             only
             ;
             and
             while
             Hannibal
             himself
             ,
             as
             well
             as
             the
             Savage
             Nations
             which
             he
             led
             ,
             suffered
             under
             the
             Luxury
             of
             Capua
             ;
             Temperance
             ,
             Probity
             ,
             Honour
             ,
             Discipline
             ,
             Courage
             ,
             encreased
             among
             the
             Romans
             ,
             both
             in
             the
             City
             ,
             and
             the
             Army
             ;
             'till
             at
             last
             they
             conquered
             this
             formidable
             General
             ,
             and
             brought
             the
             Carthaginians
             to
             what
             Terms
             they
             pleased
             .
             But
             immediately
             upon
             the
             Peace
             with
             them
             ,
             the
             War
             with
             Macedon
             broke
             out
             ,
             which
             ended
             not
             only
             in
             the
             Subduing
             of
             all
             Greece
             ,
             but
             great
             Part
             of
             Asia
             ,
             and
             then
             was
             it
             that
             the
             Roman
             Conquests
             
             began
             to
             prove
             most
             fatal
             to
             themselves
             :
             For
             upon
             the
             Return
             of
             the
             Army
             from
             these
             Countries
             ,
             Foreign
             *
             Luxury
             was
             first
             brought
             among
             them
             :
             This
             quickly
             begat
             Prodigality
             ,
             and
             that
             made
             way
             for
             Bribery
             and
             for
             private
             Ambition
             :
             And
             this
             was
             so
             notorious
             at
             the
             Siege
             of
             Numantia
             ,
             that
             Jugurtha
             learnt
             〈◊〉
             his
             Fiends
             there
             how
             to
             practise
             upon
             the
             Romans
             ,
             and
             buy
             their
             Armies
             and
             their
             Senate
             afterwards
             :
             Yet
             ●…notwithstanding
             they
             were
             thus
             disposed
             ,
             still
             their
             Rival
             Carthage
             was
             a
             Check
             upon
             them
             ;
             and
             they
             durst
             not
             launch
             out
             ,
             and
             be
             so
             bad
             as
             they
             fain
             would
             have
             been
             ,
             for
             fear
             of
             this
             ancient
             Enemy
             :
             This
             was
             the
             Reason
             why
             that
             Great
             and
             Upright
             Statesman
             
               Scipio
               Nasica
            
             ,
             was
             always
             against
             the
             destroying
             of
             Carthage
             ;
             which
             Cato
             urged
             so
             passionately
             ,
             as
             to
             obtain
             at
             last
             ,
             to
             the
             utter
             Ruine
             of
             the
             
               Roman
               Virtue
            
             ,
             as
             National
             ;
             as
             all
             the
             Historians
             afterwards
             lament
             continually
             .
          
           
             †
             The
             first
             Scipio
             opened
             the
             Way
             to
             the
             Roman
             Power
             ,
             the
             latter
             to
             their
             Luxury
             ;
             for
             
             when
             the
             Dread
             of
             Carthage
             was
             removed
             ,
             and
             their
             Rival
             in
             Empire
             destroyed
             ,
             they
             revol●…ed
             from
             Virtue
             ,
             and
             run
             over
             to
             Vice
             ,
             not
             by
             degrees
             ,
             but
             as
             down
             a
             Precipice
             .
          
           
             
               And
               that
               Judicious
               Author
            
             Salas●…
             :
             *
             While
             the
             Commonwealth
             increased
             by
             Labour
             and
             Justice
             ,
             Great
             Kings
             and
             Barbarous
             Nations
             were
             subdued
             :
             But
             when
             Carthage
             the
             Rival
             of
             the
             Roman
             Empire
             was
             once
             demolished
             ,
             Fortune
             began
             to
             rage
             and
             confound
             all
             .
             things
             ,
             &c.
             
          
           
             Now
             the
             Macedonian
             War
             was
             about
             550
             Years
             ,
             
               ab
               V.
               C.
            
             and
             the
             other
             about
             60
             Years
             after
             :
             During
             these
             600
             Years
             ,
             Self-Murther
             was
             rarely
             practised
             among
             the
             Romans
             ;
             and
             when
             it
             was
             ,
             but
             by
             Women
             only
             ,
             or
             Persons
             of
             no
             Note
             ,
             or
             those
             who
             were
             infamous
             :
             The
             Unhappy
             
               Lucretia
               Feronia
            
             a
             Vestal
             found
             with
             Child
             .
             
               Appius
               Claudius
            
             ,
             in
             the
             Case
             of
             Virginia
             ,
             and
             by
             some
             Numbers
             together
             ,
             upon
             occasion
             of
             the
             †
             Slavery
             of
             building
             the
             Common
             Shore
             ,
             under
             one
             of
             the
             Tarquins
             ,
             and
             upon
             the
             Detection
             of
             the
             horrid
             Practices
             in
             the
             Baccanalia
             :
             ‖
             Yet
             in
             this
             Period
             of
             Time
             lived
             the
             most
             Vertuous
             Men
             ,
             Men
             of
             the
             clearest
             Courage
             ,
             and
             most
             unspotted
             Honour
             ,
             that
             ever
             Rome
             had
             :
             Men
             whose
             Virtues
             were
             to
             great
             ,
             
             that
             that
             Empire
             was
             not
             only
             founded
             but
             raised
             upon
             them
             ;
             for
             tho'
             it
             was
             afterwards
             that
             it
             over-run
             so
             great
             a
             Part
             of
             the
             World
             ,
             yet
             this
             was
             very
             little
             due
             to
             the
             Publick
             Virtue
             of
             those
             Times
             ,
             but
             was
             rather
             the
             Effect
             of
             that
             Motion
             ,
             which
             the
             Active
             and
             Noble
             Genius
             of
             this
             Age
             gave
             it
             ;
             and
             which
             was
             so
             vigorous
             ,
             that
             neither
             the
             Softness
             of
             Luxury
             ,
             the
             Timorous●…ss
             of
             Ease
             and
             Interest
             ,
             nor
             the
             Blood
             of
             the
             best
             and
             bravest
             Citizens
             of
             Rome
             ,
             could
             〈◊〉
             or
             deaden
             it
             for
             many
             Years
             :
             And
             yet
             it
             will
             not
             (
             I
             suppose
             )
             be
             pretended
             ,
             but
             that
             some
             particular
             Persons
             were
             liable
             to
             the
             same
             Misfortunes
             in
             those
             Days
             ,
             which
             others
             were
             afterwards
             ,
             tho'
             the
             Nation
             it
             felt
             in
             general
             was
             not
             so
             :
             
               〈◊〉
               Capitolinus
               ,
               Regulus
            
             ,
             and
             others
             ,
             were
             exposed
             to
             barbarous
             and
             disgraceful
             De●…ths
             .
             Age
             ,
             Poverty
             ,
             Loss
             of
             Senses
             ,
             and
             of
             Friends
             ,
             extreme
             Pain
             ,
             or
             whatever
             Pre●…ences
             are
             made
             use
             of
             for
             this
             Act
             ,
             were
             certainly
             as
             common
             then
             as
             ever
             they
             were
             afterwards
             ;
             yet
             none
             of
             these
             were
             looked
             upon
             in
             those
             Days
             as
             the
             
               reasonable
               Ca●…ses
            
             of
             Self-Murther
             ,
             or
             as
             the
             
               God's
               〈◊〉
            
             or
             
               calling
               Men
               out
            
             of
             Life
             ,
             as
             some
             of
             them
             began
             to
             talk
             afterwards
             .
          
           
           
             2.
             
             I
             am
             to
             shew
             when
             ,
             and
             for
             what
             Reasons
             this
             came
             into
             Request
             :
             At
             the
             very
             same
             time
             ,
             that
             Corruption
             of
             all
             other
             Kinds
             did
             :
             For
             with
             the
             Vices
             of
             Greece
             and
             Asia
             ,
             came
             in
             the
             Philosophy
             of
             the
             Stoicks
             ,
             as
             shall
             be
             shown
             more
             at
             large
             immediately
             ;
             which
             striking
             in
             with
             the
             Temper
             of
             the
             Romans
             ,
             and
             being
             very
             convenient
             for
             the
             Misery
             and
             Cruelty
             of
             succeeding
             Times
             ,
             was
             eagerly
             received
             by
             them
             ;
             and
             in
             the
             Proscriptions
             of
             
               Marius
               ,
               Sylla
               ,
               Cinna
            
             ,
             how
             violently
             did
             it
             begin
             to
             work
             ,
             and
             how
             many
             made
             away
             themselves
             ?
             I
             do
             not
             doubt
             ,
             but
             that
             
             Hannibal's's
             killing
             himself
             gave
             some
             Credit
             to
             this
             manner
             of
             dying
             ,
             as
             Cato's
             did
             more
             ,
             afterwards
             :
             But
             what
             is
             particularly
             observable
             ,
             is
             ,
             that
             the
             more
             vicious
             and
             luxurious
             the
             Romans
             grew
             ,
             the
             more
             were
             they
             inclined
             upon
             any
             Calamity
             to
             Self-Murther
             .
             And
             this
             Seneca
             himself
             confesses
             even
             in
             the
             midst
             of
             his
             Recommendations
             of
             it
             :
             *
             
               I
               send
               you
               not
               to
               History
               :
            
             (
             meaning
             for
             Examples
             of
             it
             )
             
               Consider
               these
               Times
               we
               live
               in
               ,
               of
               whose
               Softness
               and
               Effeminacy
               we
               complain
               ;
               even
               now
               you
               may
               meet
               with
               Men
               of
               all
               Degrees
               ,
               in
               all
               Circumstances
               ,
            
             
             of
             all
             Ages
             ,
             that
             have
             cut
             off
             their
             Evils
             by
             voluntary
             Death
             .
          
           
             3.
             
             As
             for
             what
             the
             most
             considerable
             Writers
             among
             the
             Romans
             thought
             of
             this
             Ma●…ter
             ,
             many
             of
             them
             living
             in
             such
             a
             treacherous
             and
             bloody
             Age
             as
             that
             of
             
               〈◊〉
               ,
               Caligala
               ,
               Claudius
               ,
               Nero
               ,
            
             and
             suffering
             under
             the
             Tyranny
             of
             these
             Monsters
             ,
             embraced
             the
             Stoick
             Philosophy
             ,
             as
             the
             〈◊〉
             support
             of
             their
             Misfortunes
             ;
             and
             withal
             looking
             back
             with
             Sighs
             and
             Wishes
             upon
             the
             Time
             of
             the
             Republick
             ,
             honour'd
             the
             Memory
             of
             those
             who
             they
             suppos'd
             died
             for
             it
             in
             this
             manner
             ,
             and
             〈◊〉
             〈◊〉
             them
             :
             This
             was
             the
             Reason
             why
             no
             Man
             had
             ever
             more
             Applau●…rs
             ,
             or
             more
             〈◊〉
             than
             Cato
             ;
             and
             this
             made
             most
             of
             the
             Writers
             of
             those
             〈◊〉
             to
             commend
             this
             way
             of
             dying
             ,
             as
             
               〈◊〉
               ,
               〈◊〉
               ,
               〈◊〉
               ,
               Lucan
               ,
            
             and
             
               〈◊〉
               Maximus
            
             .
             But
             they
             who
             liv'd
             sooner
             in
             a
             more
             learned
             and
             ●…udicious
             Age
             ,
             and
             who
             were
             wholly
             disengag'd
             from
             these
             Principles
             ,
             or
             chose
             out
             of
             them
             what
             was
             really
             good
             ,
             without
             thinking
             themselves
             obliged
             to
             embrace
             and
             defend
             every
             thing
             they
             taught
             ;
             never
             recommended
             Self-Murther
             to
             the
             World
             ,
             but
             rather
             condemned
             it
             ,
             or
             else
             are
             silent
             concerning
             it
             .
             Cicero
             ,
             the
             best
             Philosopher
             ,
             
             as
             well
             as
             the
             best
             Orator
             ,
             is
             positively
             against
             it
             ,
             upon
             a
             very
             Solemn
             Occasion
             ,
             as
             I
             have
             shewn
             at
             large
             *
             before
             —
             And
             Macrobius
             has
             a
             very
             Learned
             Discourse
             upon
             that
             Place
             ,
             according
             to
             the
             Principles
             of
             Plotinus
             :
             But
             Virgil
             pursues
             it
             to
             the
             next
             World
             ,
             and
             appoints
             a
             particular
             Place
             of
             Punishment
             for
             it
             there
             .
             †
          
           
             And
             indeed
             his
             whole
             Inimitable
             Poem
             is
             against
             it
             ;
             for
             if
             the
             Destruction
             of
             ones
             Country
             ,
             if
             the
             loss
             of
             the
             best
             Friends
             ,
             Banishment
             ,
             Shipwreck
             ,
             or
             any
             other
             Adversity
             were
             a
             reasonable
             Cause
             of
             Self-murther
             ,
             Aeneas
             might
             have
             made
             use
             of
             it
             as
             justly
             as
             ever
             any
             one
             did
             ;
             but
             his
             Piety
             and
             his
             Courage
             supported
             him
             against
             so
             great
             an
             Act
             of
             Weakness
             and
             Injustice
             ,
             and
             in
             the
             worst
             Extremities
             the
             Poet
             furnishes
             him
             with
             ‖
             admirable
             〈◊〉
             ,
             which
             Preserve
             the
             Hero
             as
             carefully
             from
             himself
             as
             from
             his
             Enemies
             .
             No
             body
             in
             all
             that
             Incomparable
             Poem
             is
             brought
             in
             killing
             themselves
             ,
             
             but
             only
             Dido
             and
             Amata
             ,
             two
             Unfortunate
             and
             Despairing
             Women
             :
             And
             when
             he
             picks
             out
             several
             of
             the
             most
             Famous
             Romans
             ,
             to
             do
             Honour
             to
             his
             Country
             ,
             and
             to
             make
             good
             that
             great
             and
             noble
             Character
             of
             it
             ,
             which
             he
             begins
             at
             those
             excellent
             Lines
             ,
             †
             
               Excudant
               alij
            
             ,
             &c.
             
             When
             ,
             I
             say
             ,
             to
             this
             purpose
             ,
             he
             mentions
             the
             
               Decij
               ,
               Drusi
               ,
               Scipio's
               ,
               Brutus
               ,
               Camillus
               ,
               Torquatus
               ,
               Fabritius
               ,
               Curius
               ,
               Cato
               ,
               Cossus
               ,
            
             &c.
             it
             is
             observable
             that
             there
             is
             not
             one
             of
             all
             these
             who
             kill'd
             himself
             :
             The
             Decij
             indeed
             dy'd
             voluntarily
             ,
             but
             upon
             a
             Superstitious
             Perswasion
             ;
             they
             devoted
             themselves
             as
             a
             Sacrifice
             for
             their
             Countries
             Safety
             ,
             and
             therefore
             come
             not
             within
             the
             present
             Argument
             ;
             the
             Cato
             mention'd
             here
             was
             the
             Elder
             ,
             as
             Servius
             Judiciously
             remarks
             ,
             ‖
             to
             whom
             also
             as
             is
             observ'd
             by
             the
             same
             Critic
             *
             that
             Excellent
             Line
             belongs
             ,
             worth
             all
             
             pliny's
             Panegyric
             .
          
           
             
               Secretosque
               Pios
               ,
               his
               dantem
               jura
               Catonem
               .
            
          
           
             Wherefore
             if
             Virgil
             was
             a
             proper
             Judge
             ,
             
             who
             were
             the
             greatest
             of
             all
             the
             Romans
             ,
             if
             
               not
               one
            
             of
             those
             whom
             he
             Celebrates
             as
             such
             ,
             did
             
               ever
               kill
               themselves
            
             ,
             the
             Examples
             of
             others
             who
             did
             so
             ,
             ought
             not
             to
             be
             of
             any
             Authority
             .
             The
             same
             Observation
             may
             be
             confirm'd
             by
             the
             choice
             which
             Manilius
             †
             also
             makes
             of
             several
             Great
             Romans
             to
             the
             same
             purpose
             ;
             only
             I
             think
             he
             speaks
             of
             the
             
               latter
               Cato
            
             .
             To
             these
             I
             may
             add
             Martial
             ,
             (
             if
             it
             be
             worth
             the
             while
             )
             who
             declares
             against
             this
             Act
             more
             than
             once
             .
          
           
             Nor
             was
             this
             only
             Condemn'd
             by
             the
             Judgment
             of
             their
             greatest
             Men
             (
             sor
             who
             can
             stand
             in
             Competition
             with
             Cicero
             and
             Virgil
             )
             but
             was
             expressly
             Prohibited
             by
             the
             Ancient
             Roman
             Laws
             .
             Tarquin
             punish'd
             those
             who
             Murther'd
             themselves
             ,
             by
             exposing
             their
             Bodies
             Naked
             ,
             as
             they
             did
             the
             most
             Infamous
             Criminals
             :
             The
             same
             Servius
             ,
             above-mention'd
             ,
             tells
             us
             upon
             
             Amata's
             ‖
             hanging
             herself
             ,
             that
             they
             who
             did
             so
             were
             forbidden
             Burial
             by
             the
             Pontifical
             Books
             .
             This
             is
             also
             confirm'd
             by
             an
             ancient
             Inscription
             ,
             which
             being
             of
             a
             very
             particular
             kind
             I
             shall
             insert
             the
             greatest
             part
             of
             it
             .
          
           
             
             
               Donatio
               Sepultur
               ae
               exauthor
               at
               is
               Militibus
               alijsque
               Quorum
               
                 Memoria
                 infamis
              
               ,
               Sassinae
               .
            
             
               BAEBIUS
               GEMELLUS
            
             
               SASSINAS
               MUNICIPIBUS
               SINGULEIS
            
             
               INCO●…EISQUE
               LOCA
               SEPULTURAE
               D.
               S.
               P.
            
             
               DAT
               EXTRA
               AUTHORATEIS
               ET
               QUEI
            
             
               SIBE●…●…AQUEO
               MANUS
               〈◊〉
            
             
               ET
               QUEI
               QUAESTUM
               SPURCUM
               PROFE
            
             
               SSI
               ESSENT
               SINGULEIS
               IN
               FRONTE
            
             
               P.
               〈◊〉
               IN
               AG.
               〈◊〉
               X.
               INTER
               .
               PONTEM
            
             
               SAPIS
               ET
               〈◊〉
               SUPERIOREM
               QUEI
            
             
               EST
               IN
               FINE
               FUNDI
               FAGONIANI
               .
               *
            
          
           
             By
             this
             it
             appears
             ,
             that
             one
             
               Baebius
               Gemellus
            
             gave
             a
             piece
             of
             Ground
             ,
             as
             a
             Burying-place
             ,
             for
             those
             to
             whom
             the
             Law
             deny'd
             Burial
             ,
             and
             whose
             Memory
             was
             counted
             
               Infamous
               ,
               viz.
            
             Bauds
             ,
             or
             Whores
             ,
             and
             Soldiers
             ,
             that
             had
             been
             broken
             for
             Misdemeanours
             ,
             and
             Self-murtherers
             ;
             the
             first
             sorts
             were
             Odious
             and
             Infamous
             among
             the
             Ancient
             Romans
             ,
             a
             Warlike
             and
             Modest
             Nation
             ;
             and
             with
             these
             Self-murtherers
             are
             joyn'd
             in
             the
             same
             Note
             of
             Infamy
             ,
             which
             was
             the
             greatest
             that
             they
             could
             lay
             upon
             any
             Offender
             after
             Death
             :
             But
             as
             the
             Stoic
             Philosophy
             prevail'd
             ,
             these
             
             Laws
             were
             either
             favourably
             interpreted
             ,
             or
             quite
             neglected
             ;
             and
             one
             while
             it
             was
             usual
             for
             'em
             to
             ask
             the
             Senate
             leave
             to
             kill
             themselves
             ,
             and
             not
             *
             allow'd
             otherwise
             .
          
           
             
             And
             though
             many
             became
             their
             own
             Executioners
             by
             Blood
             letting
             ,
             as
             this
             Author
             observes
             ,
             yet
             this
             does
             not
             prove
             ,
             that
             the
             Romans
             thought
             it
             either
             Natural
             or
             Lawful
             for
             any
             Man
             whatever
             to
             kill
             himself
             .
             They
             who
             did
             thus
             were
             
               〈◊〉
               before
            
             ,
             it
             was
             reckon'd
             an
             Act
             of
             Grace
             from
             the
             Tyrants
             they
             suffer'd
             under
             ,
             to
             let
             'em
             chuse
             their
             own
             Deaths
             ,
             which
             if
             they
             did
             not
             ,
             some
             Officer
             was
             ready
             to
             dispatch
             them
             .
             Besides
             by
             this
             means
             they
             sav'd
             their
             Estates
             which
             were
             Forfeited
             when
             they
             were
             put
             to
             Death
             Publickly
             ;
             which
             though
             Tacitus
             calls
             
               pretium
               festinandi
            
             ,
             was
             but
             an
             accidental
             Advantage
             to
             Self-murtherers
             ,
             not
             a
             Reward
             propos'd
             for
             their
             
               making
               hast
            
             .
             The
             Law
             to
             deter
             the
             Committing
             of
             great
             Crimes
             ,
             ordain'd
             that
             such
             as
             were
             put
             to
             Death
             by
             the
             Executioner
             shou'd
             forfeit
             their
             Estates
             ,
             aswell
             as
             their
             Lives
             :
             They
             who
             kill'd
             themselves
             
             evaded
             this
             part
             of
             the
             Law
             ,
             by
             not
             falling
             under
             any
             Publick
             Executioner
             ;
             not
             that
             there
             was
             any
             positive
             Law
             that
             he
             that
             kill'd
             himself
             shou'd
             save
             his
             Estate
             ,
             as
             some
             who
             are
             not
             acquainted
             with
             Tacitus's
             way
             of
             Writing
             have
             thought
             .
          
           
             To
             summ
             up
             what
             has
             been
             said
             upon
             this
             Head
             ,
             if
             Self-murther
             was
             not
             practis'd
             by
             the
             Romans
             ,
             during
             the
             first
             six
             hundred
             Years
             ;
             if
             this
             was
             the
             time
             wherein
             they
             were
             at
             the
             height
             of
             their
             Virtue
             ;
             if
             not
             one
             of
             those
             ,
             who
             according
             to
             the
             Opinion
             of
             the
             most
             Judicious
             Virgil
             ,
             were
             the
             greatest
             Glory
             to
             their
             Country
             ,
             did
             ever
             kill
             himself
             ;
             if
             both
             he
             and
             Cicero
             were
             against
             it
             in
             their
             own
             Judgments
             ;
             if
             there
             were
             several
             Laws
             by
             which
             it
             was
             severely
             Punish'd
             among
             them
             ;
             then
             the
             Example
             of
             this
             great
             Nation
             is
             rather
             against
             Self-murther
             than
             for
             it
             :
             This
             perhaps
             may
             be
             further
             confirm'd
             by
             that
             which
             is
             to
             follow
             .
          
           
             I
             mention'd
             just
             now
             the
             
               Stoic
               Philosophy
            
             ,
             as
             one
             great
             Cause
             why
             Self-murther
             began
             to
             prevail
             among
             the
             Romans
             ,
             in
             the
             decay
             of
             that
             Glorious
             Republick
             .
             The
             next
             Objection
             which
             rises
             in
             our
             way
             is
             grounded
             upon
             the
             Doctrine
             of
             this
             Sect
             ,
             who
             being
             in
             great
             Reputation
             of
             Old
             for
             
             their
             Learning
             ,
             Wisdom
             ,
             and
             strict
             Morality
             ,
             and
             whose
             Books
             falling
             often
             into
             our
             Hands
             when
             we
             are
             young
             ,
             and
             leaving
             lasting
             Impressions
             upon
             many
             People
             ,
             require
             a
             particular
             Examination
             .
          
        
         
           
             
               CHAP.
               X.
            
             The
             Rise
             and
             Progress
             of
             the
             Stoics
             :
             A
             short
             Account
             of
             their
             Philosophy
             ,
             particularly
             as
             to
             the
             Moral
             part
             ;
             when
             ,
             and
             for
             what
             Reasons
             it
             spread
             among
             the
             Romans
             :
             That
             Self-murther
             is
             inconsistent
             with
             their
             other
             Principles
             ;
             this
             prov'd
             by
             some
             Instances
             from
             their
             greatest
             Authors
             ,
             
               Seneca
               ,
               Epictetus
               ,
               Antoninus
            
             .
          
           
             AFter
             several
             of
             the
             Wits
             of
             Greece
             had
             spent
             their
             time
             in
             useless
             Guesses
             ,
             and
             vain
             Disquisitions
             ,
             concerning
             such
             things
             ,
             as
             whether
             false
             or
             true
             ,
             cou'd
             serve
             very
             little
             to
             the
             insluencing
             of
             Mens
             Actions
             :
             Socrates
             the
             most
             discerning
             and
             the
             least
             corrupted
             Soul
             that
             ever
             saw
             by
             the
             Light
             of
             Nature
             ,
             shew'd
             'em
             a
             more
             prositable
             and
             more
             noble
             use
             of
             
               humane
               Reason
            
             ,
             made
             it
             to
             look
             first
             into
             it
             self
             ,
             and
             to
             regulate
             those
             Passions
             and
             Appetites
             ,
             that
             were
             grown
             so
             great
             an
             Injury
             ,
             and
             so
             just
             a
             Scandal
             to
             it
             :
             This
             was
             a
             very
             tender
             
             Point
             ,
             and
             yet
             this
             wonderful
             Man
             ,
             by
             the
             sweetness
             of
             his
             Temper
             ,
             by
             his
             Easiness
             and
             Affability
             ,
             by
             his
             acknowleging
             that
             he
             
               knew
               nothing
            
             ;
             prevail'd
             upon
             a
             great
             many
             to
             hearken
             to
             him
             ;
             and
             by
             
               his
               Death
            
             ,
             which
             was
             more
             Glorious
             ,
             more
             Exemplary
             ,
             if
             possible
             ,
             than
             
               his
               Life
            
             ,
             won
             over
             many
             Thousands
             more
             .
          
           
             What
             he
             thus
             successfully
             began
             bad
             other
             Advantages
             from
             those
             two
             great
             Men
             Plato
             and
             Xenophon
             ,
             who
             had
             been
             his
             Scholars
             ,
             and
             who
             recommended
             their
             Masters
             Principles
             to
             the
             World
             with
             all
             the
             happy
             Advantages
             of
             Eloquence
             ,
             in
             such
             a
             clear
             Method
             and
             prevailing
             Stile
             as
             represented
             naturally
             the
             Calmness
             of
             his
             Mind
             ,
             and
             the
             Sweetness
             of
             his
             Conversation
             :
             This
             made
             his
             Followers
             multiply
             and
             grow
             Famous
             by
             the
             Names
             of
             Academicks
             and
             Peripateticks
             ,
             whose
             Tenents
             differ'd
             very
             little
             ,
             under
             two
             great
             Leaders
             Plato
             and
             Aristotle
             .
          
           
             But
             of
             those
             who
             heard
             Socrates
             with
             Admiration
             ,
             one
             of
             the
             chief
             was
             Antisthenes
             ,
             *
             who
             us'd
             to
             walk
             every
             Day
             forty
             Furlongs
             for
             this
             purpose
             ,
             that
             which
             pleas'd
             his
             humour
             most
             was
             to
             hear
             him
             Discourse
             of
             Patience
             ,
             Constancy
             ,
             Forti●…ude
             ,
             
             and
             Freedom
             from
             all
             Passion
             whatsoever
             ;
             this
             hit
             so
             very
             much
             with
             his
             severe
             and
             crabbed
             Temper
             ,
             that
             without
             vegarding
             what
             Socrates
             Discours'd
             of
             
               Meekness
               ,
               Humility
            
             ,
             and
             Affability
             ,
             and
             his
             continual
             Example
             of
             whatever
             cou'd
             be
             Excellent
             in
             
               those
               Virtues
            
             ;
             he
             fasten'd
             upon
             the
             former
             alone
             ,
             in
             a
             short
             time
             set
             up
             for
             himself
             ,
             and
             became
             the
             Founder
             of
             the
             Cynics
             .
          
           
             But
             the
             Doctrine
             both
             of
             Plato
             and
             Aristotle
             lost
             ground
             immediately
             after
             their
             Decease
             ;
             they
             who
             succeeded
             Plato
             in
             the
             Academy
             ,
             besides
             their
             want
             of
             his
             great
             Abilities
             ,
             his
             Elevation
             ,
             Sagacity
             and
             Politeness
             ,
             came
             short
             of
             him
             in
             his
             Virtues
             ,
             being
             guilty
             of
             Covetousness
             and
             great
             Enormities
             .
             Aristotle
             who
             died
             about
             Twenty
             four
             Years
             after
             him
             ,
             enjoyn'd
             his
             Friend
             Theophrastus
             to
             conceal
             his
             Books
             ,
             which
             was
             done
             carefully
             for
             many
             Years
             ;
             during
             which
             time
             his
             Followers
             in
             the
             Lycaeum
             taught
             only
             by
             Tradition
             ,
             which
             made
             his
             Opinions
             liable
             to
             be
             Adulterated
             ,
             and
             such
             as
             were
             Genuine
             to
             lose
             very
             much
             of
             their
             Spirit
             and
             Vigour
             :
             While
             the
             Academy
             and
             Lycaeum
             were
             under
             these
             disadvantages
             ,
             two
             very
             great
             Genius's
             appear'd
             much
             about
             the
             same
             time
             ,
             Epicurus
             and
             Zeno
             ;
             the
             first
             was
             for
             
             advancing
             a
             new
             Principle
             of
             Morality
             ,
             and
             indeed
             a
             very
             strange
             one
             ,
             as
             commonly
             understood
             ;
             which
             was
             Pleasure
             :
             And
             conformably
             to
             this
             he
             new
             dress'd
             up
             the
             Systeme
             of
             Democritus
             ,
             and
             us'd
             the
             Gods
             worse
             by
             his
             manner
             of
             
               owning
               them
            
             ,
             than
             Anaxagorus
             had
             done
             by
             
               discarding
               them
               entirely
            
             :
             In
             all
             Ages
             the
             
               Natural
               Systeme
            
             has
             been
             fitted
             to
             the
             
               Moral
               one
            
             ,
             and
             where-ever
             you
             sind
             Libertinism
             encourag'd
             ,
             under
             the
             popular
             pretence
             of
             asserting
             the
             right
             of
             
               humane
               Reason
            
             ,
             there
             you
             will
             meet
             with
             
               a
               world
               ready
               made
               to
               the
               purpose
               ,
            
             and
             God
             ,
             and
             
               Providence
               excluded
            
             ,
             for
             fear
             of
             being
             injurious
             to
             the
             Liberty
             and
             Property
             of
             
               humane
               Nature
            
             .
          
           
             But
             Zeno
             took
             a
             very
             different
             way
             ,
             he
             had
             heard
             Crates
             many
             Years
             ,
             yet
             cou'd
             not
             allow
             of
             the
             Brutality
             and
             Immodesty
             of
             the
             Cynics
             ,
             and
             therefore
             went
             over
             to
             Xenocrates
             and
             Polemon
             ,
             the
             Successors
             of
             Plato
             ,
             these
             he
             sollowed
             very
             much
             in
             his
             Principles
             ,
             but
             still
             retain'd
             the
             severity
             of
             the
             others
             in
             his
             Manners
             .
          
           
             From
             Plato
             he
             taught
             the
             being
             of
             one
             God
             ,
             Supream
             over
             many
             others
             ,
             and
             that
             the
             World
             was
             Govern'd
             ,
             and
             Mankind
             particularly
             ,
             by
             his
             Providence
             :
             And
             though
             he
             and
             his
             Followers
             mention
             Fate
             frequently
             ,
             yet
             this
             signifies
             generally
             only
             
             that
             Series
             of
             second
             C●●●ses
             ,
             that
             Method
             which
             is
             observ'd
             by
             God
             in
             the
             Administration
             of
             that
             Providence
             .
          
           
             He
             taught
             further
             ,
             that
             the
             first
             Principle
             in
             humane
             Nature
             ,
             was
             the
             
               preserving
               of
               ones
               self
            
             ;
             that
             Nature
             recommended
             us
             to
             our selves
             in
             the
             strictest
             manner
             ,
             as
             Cicero
             makes
             Cato
             speak
             at
             large
             ;
             that
             the
             End
             of
             humane
             Life
             ,
             and
             the
             measure
             of
             all
             our
             Actions
             ,
             was
             the
             
               following
               of
               Nature
            
             .
             This
             Maxime
             was
             common
             to
             all
             the
             Platonists
             .
          
           
             But
             Zeno
             resolving
             to
             set
             up
             a
             new
             Sect
             ,
             though
             without
             any
             Reason
             ,
             as
             Cicero
             proves
             excellently
             †
             ;
             though
             he
             durst
             not
             reject
             this
             Principle
             which
             was
             so
             readily
             embrac'd
             by
             every
             body
             ,
             yet
             he
             endeavour'd
             to
             give
             it
             a
             new
             turn
             ,
             to
             weaken
             and
             obscure
             it
             by
             many
             Niceties
             and
             Distinctions
             ,
             and
             so
             make
             way
             for
             several
             of
             his
             Principles
             ,
             especially
             that
             of
             Self-murther
             ,
             which
             were
             otherwise
             too
             plainly
             inconsistent
             with
             it
             .
          
           
             And
             here
             I
             intended
             once
             to
             give
             a
             particular
             Account
             of
             this
             matter
             ,
             but
             it
             growing
             unavoidably
             longer
             than
             I
             expected
             ,
             and
             full
             of
             their
             Contradictory
             Subtleties
             
             and
             Absurd
             Distinctions
             ;
             and
             having
             already
             stated
             ‖
             the
             true
             meaning
             of
             this
             Principle
             ,
             I
             think
             it
             may
             suffice
             to
             direct
             such
             as
             are
             curious
             to
             
             Cicero's
             3d
             and
             4th
             .
             Books
             
               de
               Finibus
            
             ,
             and
             to
             
             Plutarch's
             Discourses
             against
             the
             Stoics
             .
          
           
             Having
             resolv'd
             then
             (
             I
             say
             )
             to
             retain
             this
             Principle
             ,
             and
             yet
             in
             spite
             of
             it
             adhere
             to
             that
             of
             Self-murther
             also
             .
             They
             assign'd
             in
             the
             next
             place
             five
             just
             Causes
             (
             as
             they
             call'd
             'em
             )
             for
             putting
             it
             in
             *
             Execution
             .
             1.
             
             For
             ones
             Country
             ,
             2.
             ones
             Friend
             ,
             3.
             great
             Pain
             ,
             4.
             loss
             of
             Senses
             or
             Limbs
             ,
             5.
             incurable
             Diseases
             ;
             some
             add
             extreme
             Poverty
             or
             Disgrace
             .
             These
             are
             some
             of
             the
             Chief
             things
             which
             they
             call'd
             Indifferent
             ,
             neither
             Good
             nor
             Bad
             in
             themselves
             ;
             and
             therefore
             below
             the
             concern
             of
             their
             Wise
             Man
             ,
             and
             yet
             they
             made
             these
             the
             chief
             measures
             of
             the
             Reasenableness
             of
             Self-murther
             .
          
           
             Furthermore
             they
             taught
             that
             their
             
               Wise
               Man
               ,
               i.
               e.
            
             any
             one
             that
             followed
             their
             Principles
             strictly
             ,
             *
             cou'd
             not
             
               possibly
               be
               deceiv'd
               in
               his
               Opinion
               ,
            
             therefore
             
               never
               ought
               to
               repent
               or
               change
               his
               Mind
            
             ;
             
             that
             
               all
               Mankind
               ,
               except
               themselves
            
             ,
             were
             Madmen
             and
             Fools
             ;
             and
             
               equally
               so
            
             ,
             insomuch
             that
             there
             wou'd
             not
             have
             been
             the
             least
             difference
             between
             Socrates
             and
             Anytus
             ,
             had
             they
             liv'd
             after
             Zeno
             ,
             and
             neither
             of
             them
             bee●…
             Stoics
             ;
             but
             as
             for
             themselves
             ,
             they
             were
             
               all
               Kings
               ,
               Wise
               Men
               ,
               Rich
               ,
               Beautiful
               ,
               above
               the
               World
               ,
            
             and
             
               equal
               to
               the
               Gods.
            
             To
             fortifie
             themselves
             in
             this
             strange
             Vanity
             they
             taught
             further
             ,
             that
             a
             
               wise
               Man
               ought
               always
               to
               observe
               the
               same
               Method
               ,
               keep
               the
               same
               Manners
               ,
               Looks
               and
               Appearance
            
             ;
             that
             
               all
               Faults
               were
               equal
               ,
               that
               all
               Passions
               were
               alike
               blameable
               ,
               therefore
               that
               a
            
             Stoic
             
               ought
               neither
               to
               ask
               Pardon
               ,
               nor
               grant
               Forgiveness
               .
            
          
           
             And
             that
             their
             Manners
             might
             be
             answerable
             to
             their
             Opinions
             ;
             they
             added
             that
             a
             wise
             Man
             ought
             to
             be
             austere
             ;
             that
             Truth
             was
             the
             more
             wholesome
             ,
             though
             less
             pleasing
             for
             its
             roughness
             :
             This
             Zeno
             retain'd
             from
             his
             first
             Masters
             the
             Cynics
             ,
             and
             encourag'd
             in
             opposition
             to
             Epicurus
             ,
             and
             withal
             to
             prevail
             upon
             the
             People
             by
             the
             old
             yet
             still
             
               successful
               Cheat
               of
               Plain-dealing
            
             ;
             as
             if
             it
             were
             necessary
             for
             Sincerity
             to
             be
             Savage
             ,
             and
             a
             Philosopher
             must
             unavoidably
             forgoe
             his
             Humanity
             in
             order
             to
             be
             Virtuous
             ;
             nay
             ,
             as
             if
             Virtue
             to
             recommend
             her self
             to
             the
             World
             ,
             wou'd
             
             chuse
             rather
             to
             appear
             in
             a
             Brutal
             than
             a
             
               〈◊〉
               form
            
             .
          
           
             This
             sullen
             contracting
             of
             themselves
             ,
             stissen'd
             'em
             by
             degrees
             into
             Stubbornness
             ,
             instead
             of
             Constancy
             ,
             and
             whilst
             by
             the
             vain
             Rants
             in
             which
             they
             celebrated
             their
             own
             Merits
             ,
             and
             madly
             mixt
             the
             God
             with
             the
             Beast
             ,
             whilst
             their
             Pride
             ,
             I
             say
             ,
             made
             'em
             undertake
             and
             prosess
             what
             they
             cou'd
             not
             compass
             and
             maintain
             ;
             as
             soon
             as
             they
             met
             with
             any
             great
             Calamity
             ,
             they
             forgot
             all
             their
             
               sine
               Harangues
            
             of
             
               Patience
               ,
               Honour
               ,
               Courage
            
             ;
             turn'd
             short
             and
             fell
             upon
             themselves
             in
             a
             Rage
             ,
             and
             seem
             to
             have
             reserv'd
             this
             Principle
             of
             Self-murther
             as
             a
             
               back
               Door
            
             ,
             to
             use
             their
             own
             Metaphor
             ,
             by
             which
             they
             poorly
             stole
             away
             ,
             when
             they
             coul●…d
             not
             
               carry
               on
               the
               Cheat
            
             any
             longer
             .
          
           
             Thus
             we
             see
             the
             Rise
             of
             this
             Sect
             ,
             Compounded
             of
             the
             Principles
             of
             the
             Platonists
             and
             the
             Manners
             of
             the
             Cinics
             ,
             and
             how
             contrary
             Self-murther
             is
             to
             their
             Doctrines
             of
             Providence
             ,
             Self-preservation
             ,
             things
             indisserent
             ;
             and
             pretended
             Apathy
             ,
             and
             nothing
             but
             the
             〈◊〉
             of
             their
             Pride
             and
             Stubbornness
             .
          
           
             As
             to
             its
             prevailing
             among
             the
             Romans
             ;
             this
             was
             much
             about
             the
             time
             above-mention'd
             ,
             when
             that
             Famous
             Republick
             arrive'd
             to
             the
             
               highest
               pitch
               of
               its
               Glory
            
             ,
             though
             
             not
             of
             its
             
               Powerer
               :
               Zeno
            
             flourish'd
             about
             the
             
               129th
               .
               Olympiad
            
             ,
             the
             beginning
             of
             which
             was
             about
             the
             489th
             .
             Year
             from
             the
             Building
             of
             the
             City
             ;
             the
             first
             of
             his
             Followers
             that
             I
             meet
             withal
             ,
             of
             any
             esteem
             among
             the
             Romans
             ,
             was
             Panaetius
             ,
             who
             was
             the
             Master
             of
             
               Scipio
               Aemilianus
            
             ,
             the
             Younger
             Africanus
             ,
             about
             Fourscore
             Years
             after
             Zeno.
             
          
           
             To
             know
             the
             means
             by
             which
             it
             came
             to
             prevail
             ,
             it
             will
             be
             necessary
             to
             consider
             the
             Particular
             Genius
             of
             the
             Roman
             Nation
             .
             After
             the
             Expelling
             of
             their
             Kings
             ,
             the
             
               Publick
               Good
            
             seems
             to
             have
             been
             the
             
               Vniversal
               End
            
             of
             all
             their
             Actions
             :
             This
             they
             pursu'd
             with
             a
             noble
             Emulation
             ,
             and
             with
             an
             
               egual
               contempt
               of
               Danger
            
             and
             Self-Interest
             ;
             to
             this
             it
             was
             that
             they
             sacrifi●…d
             not
             only
             their
             Ease
             ,
             their
             Wealth
             ,
             but
             even
             their
             *
             Children
             sometimes
             .
             †
             
               Justice
               and
               Goodness
               prevail'd
               among
               them
               ,
               not
               more
               through
               Law
               than
               Nature
               ;
               whatever
               Quarrels
               and
               Debates
               they
               had
               :
               Were
               with
               their
               Enemies
               ;
               they
               contended
               with
               one
               another
               about
               Virtue
               only
               ;
               Magnisicent
               in
               their
               Publick
               Devoti●…
               ;
               Frugal
               at
               Home
               ;
               Faithful
               in
               their
               Friendships
               :
            
             
             All
             which
             was
             strengthen'd
             and
             consirm'd
             by
             their
             great
             and
             general
             regard
             to
             Religion
             ,
             which
             continu'd
             till
             they
             sell
             into
             Avarice
             ,
             Luxury
             ,
             Bribery
             ,
             and
             till
             the
             base
             Senate
             it self
             became
             saleable
             :
             
               〈◊〉
               worth
               the
               while
            
             ,
             says
             that
             excellent
             ●…istorian
             ,
             
               when
               one
               has
               consider'd
               the
               Houses
               and
            
             Villa's
             
               built
               now
               a
               days
               like
               Ci●…ies
               ,
               to
               visit
               the
               Temples
               of
               the
               Gods
               ,
               which
               were
               rais'd
               by
               our
               Ancestors
               ,
            
             the
             most
             Religious
             of
             Mankind
             ;
             
               but
               they
               adorn'd
               the
               Altars
               with
               their
               Piety
               ,
               and
               their
               Houses
               with
               the
               Glory
               of
               their
               Actions
               ;
               nor
               ever
               took
               away
               any
               thing
               from
               those
               they
               Conquer'd
               ,
               unless
               the
               Power
               of
               doing
               Wrong
               .
            
             But
             now
             Oppression
             ,
             &c.
             
          
           
             
             Indeed
             no
             People
             in
             the
             World
             was
             ever
             so
             inclin'd
             to
             be
             Religious
             ;
             all
             
               Publick
               Basiness
            
             ,
             the
             meeting
             of
             their
             Assemblies
             ,
             the
             choice
             of
             their
             Magistrates
             ,
             the
             engaging
             with
             their
             Enemies
             ,
             
               depended
               upon
               Religious
               Observations
            
             ,
             which
             how
             
               ●…reasonable
               fo●…ver
               〈◊〉
               themselves
            
             ,
             were
             diligently
             consulted
             ,
             and
             faithfully
             obey'd
             .
             Their
             Generals
             ,
             their
             Mag●…trates
             ,
             the
             greatest
             〈◊〉
             they
             eve●…
             had
             in
             Peace
             or
             War
             ,
             had
             as
             
               much
               regard
            
             to
             these
             ,
             (
             excepting
             one
             or
             two
             〈◊〉
             )
             as
             the
             
               common
               People
            
             .
          
           
           
             And
             here
             I
             cannot
             but
             observe
             by
             the
             way
             ,
             what
             
               awkard
               Imitators
            
             of
             the
             Romans
             some
             People
             are
             ,
             who
             study
             that
             Common-Wealth
             only
             in
             its
             decay
             ;
             embrace
             the
             Vices
             and
             Opinions
             (
             as
             this
             of
             Self-murther
             )
             which
             occasion'd
             or
             attended
             the
             Ruin
             of
             it
             ;
             and
             in
             the
             first
             place
             think
             it
             necessary
             to
             be
             Atheist's
             ,
             in
             order
             to
             be
             good
             Republicans
             .
          
           
             Conformable
             to
             this
             were
             their
             Manners
             ,
             Plain
             and
             Sincere
             ,
             Inflexible
             in
             their
             Resolutions
             ,
             Grave
             in
             their
             Deportment
             ,
             severely
             Virtuous
             ;
             this
             was
             the
             
               Masculine
               Air
            
             which
             they
             gave
             ,
             that
             noble
             Constancy
             ,
             that
             Probity
             ,
             that
             Honour
             ,
             which
             distinguish'd
             'em
             from
             the
             rest
             of
             Mankind
             ,
             and
             made
             'em
             
               truly
               greater
               before
            
             they
             Conquer'd
             the
             World
             ,
             than
             
               after
               it
            
             .
          
           
             The
             Roman
             Nation
             being
             of
             this
             temper
             ,
             were
             naturally
             prepar'd
             to
             receive
             the
             
               Stoic
               Philosophy
            
             ,
             especially
             not
             being
             prepossest
             by
             any
             other
             .
          
           
             For
             though
             Pythagoras
             had
             liv'd
             and
             grown
             Famous
             in
             one
             part
             of
             Italy
             ,
             yet
             the
             Romans
             who
             were
             given
             wholly
             
               to
               Arms
            
             ,
             seem'd
             to
             have
             heard
             little
             or
             nothing
             
               if
               him
            
             ,
             or
             to
             have
             minded
             any
             thing
             of
             
               this
               nature
            
             ,
             till
             Greece
             being
             subdu
             '
             ,
             d
             and
             Macedon
             reduc'd
             into
             a
             Province
             ,
             they
             
             sent
             their
             Sons
             to
             Study
             at
             Athens
             ,
             where
             by
             their
             Natural
             temper
             they
             soon
             chose
             out
             the
             Stoics
             ,
             from
             all
             the
             other
             Sects
             ,
             to
             follow
             .
          
           
             At
             the
             same
             time
             
               this
               Philosophy
            
             appear'd
             in
             Rome
             it self
             with
             great
             Advantages
             ,
             by
             Panaetius
             ,
             who
             was
             entertain'd
             in
             the
             Family
             of
             the
             Scipio's
             ,
             and
             grew
             into
             much
             Veneration
             among
             the
             Romans
             ,
             upon
             account
             of
             the
             great
             Virtues
             of
             
               Scipio
               Aemilianus
            
             ,
             which
             were
             suppos'd
             to
             be
             owing
             to
             his
             Instructions
             ,
             and
             Conversation
             ;
             having
             mention'd
             this
             
               great
               Man
            
             ,
             it
             will
             not
             be
             wholly
             foreign
             to
             my
             purpose
             ,
             and
             perhaps
             some
             relief
             to
             the
             Reader
             ,
             to
             make
             a
             little
             stand
             and
             take
             a
             short
             view
             of
             him
             .
             
               P.
               Cor.
               Scipio
            
             who
             deseated
             ●…annibal
             ,
             had
             but
             one
             Son
             ,
             who
             was
             of
             a
             very
             infirm
             and
             sickly
             Constitution
             ,
             which
             hindred
             both
             his
             medling
             with
             publick
             Assairs
             ,
             and
             his
             having
             any
             Children
             ;
             but
             *
             attending
             his
             〈◊〉
             and
             〈◊〉
             in
             the
             Expedition
             against
             Antiochus
             ,
             and
             being
             taken
             Prisoner
             by
             him
             ,
             and
             Conversing
             with
             many
             of
             the
             
               Learned
               〈◊〉
            
             in
             his
             Court
             (
             where
             he
             was
             nobly
             us'd
             )
             was
             †
             one
             of
             the
             first
             of
             the
             Romans
             who
             had
             any
             
             〈◊〉
             of
             the
             Politer
             sort
             of
             Learning
             .
             At
             his
             Return
             ,
             lest
             the
             Name
             of
             the
             
             Scipio's
             should
             fail
             ,
             he
             adopted
             one
             of
             the
             Sons
             of
             
               Paulus
               Aemilius
            
             ,
             who
             was
             the
             same
             Person
             we
             speak
             of
             ,
             who
             had
             the
             Courage
             ,
             and
             all
             the
             
               other
               Virtues
            
             of
             the
             first
             Africanus
             ,
             as
             well
             as
             of
             his
             
               own
               Father
            
             ;
             and
             after
             many
             Glorious
             Victories
             in
             Spain
             ,
             in
             one
             of
             which
             he
             ‖
             k●…ll'd
             the
             Champion
             of
             the
             Enemies
             in
             a
             single
             Combate
             ;
             after
             the
             Destruction
             of
             Numantiae
             ;
             was
             chosen
             out
             for
             the
             Rasing
             of
             Carthage
             ,
             that
             Ancient
             Rival
             of
             the
             Roman
             Power
             .
          
           
             But
             all
             lhis
             while
             ,
             after
             the
             Example
             of
             his
             
               Father
               by
               adoption
            
             ,
             he
             mingled
             the
             milder
             Studies
             of
             Letters
             with
             those
             of
             War
             ;
             his
             Tent
             entertain'd
             Philosophers
             as
             well
             as
             Officers
             ;
             and
             Panaetius
             and
             Polybius
             constantly
             attended
             him
             ,
             the
             one
             the
             best
             able
             to
             regulate
             his
             Actions
             according
             to
             Virtue
             ,
             the
             other
             the
             best
             qualified
             to
             
               Record'em
               .
               Paterculus
            
             *
             an
             Author
             of
             vory
             great
             Wit
             and
             Integrity
             ,
             when
             he
             did
             not
             write
             too
             near
             his
             own
             times
             ,
             gives
             this
             Character
             of
             him
             ,
             
               that
               no
               Man
               ever
               laid
               out
               the
               Intervals
               of
               Business
               more
               Elegantly
               ,
            
             that
             
               he
               was
               the
               most
               Eminent
               of
               his
               Age
               for
               all
               Endowments
            
             
             
               of
               War
               or
               Peace
            
             ;
             that
             
               in
               his
               whole
               Life
               he
               never
               spoke
               ,
               did
               ,
               or
               thought
               a
               thing
               thing
               that
               was
               not
               Commendable
               .
            
             This
             Panaetius
             ,
             though
             a
             prosest
             Stoic
             ,
             had
             nothing
             †
             of
             the
             Sowerness
             and
             Sullenness
             of
             that
             Sect
             ,
             and
             theresore
             did
             not
             corrupt
             the
             mild
             and
             generous
             Temper
             of
             Scipio
             and
             Laelius
             ,
             but
             rather
             made
             'em
             
               more
               Humane
            
             .
             He
             
               despis'd
               the
               Mores●…
               as
               well
               as
               the
               Pedantry
               of
               that
               Sect
               ,
            
             was
             
               cl●…arer
               in
               his
               Discourse
               ,
               gentler
               in
               his
               Carriage
               than
               the
               rest
               of
               them
               ,
            
             and
             
               had
               a
               respect
               for
            
             Plato
             ,
             Xenocrates
             ,
             Aristotle
             and
             Theophrastus
             :
             'T
             was
             with
             this
             Panaetius
             ,
             with
             Polybius
             ,
             with
             〈◊〉
             ,
             and
             with
             Terence
             ,
             that
             this
             
               great
               Man
            
             us'd
             to
             retreat
             out
             of
             Town
             ,
             in
             his
             latter
             Days
             ,
             to
             avoid
             the
             Corruption
             of
             the
             Times
             ,
             then
             begun
             and
             spreading
             a
             pace
             ;
             and
             when
             I
             consider
             him
             thus
             ,
             so
             well
             skill'd
             to
             make
             the
             best
             
               use
               of
               Life
            
             in
             all
             Events
             ;
             Bold
             and
             Active
             in
             War
             ,
             Gentle
             and
             Studious
             in
             Peace
             ,
             retiring
             from
             the
             noise
             of
             his
             own
             Fame
             ,
             encompass'd
             by
             the
             most
             
               ingenious
               Friends
            
             ,
             and
             the
             most
             able
             and
             saithful
             Counsellors
             ;
             and
             Virtue
             and
             〈◊〉
             
               carefully
               cherish'd
            
             ,
             in
             the
             midst
             of
             the
             
               〈◊〉
               〈◊〉
            
             and
             the
             
               greatest
               Courage
            
             ;
             when
             I
             consider
             him
             in
             these
             
             Circumstances
             ,
             I
             cannot
             but
             think
             him
             the
             Wisest
             ,
             the
             Best
             ,
             the
             Happiest
             of
             all
             the
             Romans
             ,
             and
             that
             in
             some
             respects
             ;
             the
             Retirement
             of
             
               Scipio
               Aemilianus
            
             is
             to
             be
             prefer'd
             before
             the
             Court
             of
             Augustus
             .
          
           
             Thus
             did
             the
             
               Stoic
               Philosophy
            
             come
             recommended
             to
             the
             Romans
             ,
             and
             appear'd
             at
             first
             so
             Beautiful
             in
             these
             Men
             that
             it
             cou'd
             not
             well
             be
             resisted
             ;
             but
             if
             it
             then
             prevail'd
             through
             choice
             ,
             it
             quickly
             grew
             necessary
             for
             them
             afterwards
             ;
             for
             they
             were
             forc'd
             to
             call
             it
             to
             their
             assistance
             ,
             in
             its
             roughest
             and
             most
             frightful
             shape
             ,
             in
             the
             dreadful
             Calamities
             which
             they
             fell
             into
             ,
             under
             the
             Bloody
             Tyranny
             of
             
               Marius
               ,
               Sylla
            
             ,
             &c.
             ‖
             as
             I
             observ'd
             before
             ;
             then
             was
             it
             that
             Self-murther
             began
             to
             be
             in
             vogue
             ;
             then
             was
             it
             made
             use
             of
             by
             the
             Luxurious
             and
             Cowardly
             ,
             as
             well
             as
             by
             the
             Brave
             ;
             all
             seeking
             for
             〈◊〉
             ,
             by
             voluntary
             Death
             ,
             from
             the
             horrid
             Barbarities
             of
             those
             Times
             ,
             and
             though
             the
             
               Stoic
               Philosophy
            
             lost
             some
             Ground
             in
             the
             Calm
             and
             Peaceful
             Reign
             of
             Augustus
             ,
             yet
             it
             regain'd
             it
             again
             with
             greater
             Reputation
             than
             ever
             ,
             under
             〈◊〉
             ,
             and
             continued
             so
             to
             do
             under
             his
             immediate
             Successors
             ;
             for
             then
             the
             greatest
             part
             of
             the
             People
             of
             Quality
             (
             as
             a
             
             Modern
             Critic
             *
             observes
             )
             turn'd
             Stoics
             to
             enable
             themselves
             to
             support
             with
             Constancy
             ,
             the
             incertain
             Humour
             of
             that
             
               Jealous
               Dissembler
            
             .
          
           
             But
             the
             chief
             Advantage
             which
             the
             Principle
             of
             Self-murther
             had
             in
             that
             Age
             ,
             and
             which
             remains
             very
             dazling
             to
             this
             Day
             ,
             in
             some
             Mens
             Eyes
             ;
             it
             drew
             from
             the
             Writings
             of
             three
             great
             Men
             ,
             that
             were
             
               Stoics
               ,
               Seneca
               ,
               Epictetus
            
             ,
             and
             Antoninus
             ;
             all
             well
             stor'd
             in
             other
             Respects
             ,
             with
             excellent
             Rules
             for
             the
             improvement
             of
             Mens
             Manners
             ,
             with
             noble
             discoveries
             of
             Reason
             ,
             and
             great
             encouragements
             to
             Virtue
             ;
             it
             will
             be
             necessary
             to
             compleat
             the
             removal
             of
             this
             Prejudice
             ,
             to
             take
             a
             short
             view
             of
             each
             of
             these
             Persons
             ,
             and
             shew
             by
             a
             few
             Instances
             drawn
             out
             of
             their
             Books
             ,
             how
             inconsistent
             this
             Doctrine
             of
             Self-murther
             is
             with
             
               those
               other
               things
               which
               are
               there
               deliver'd
               .
            
          
           
             Seneca
             is
             the
             first
             in
             time
             ,
             and
             who
             by
             the
             Ingra●…tude
             and
             Injustice
             of
             〈◊〉
             in
             his
             Death
             ,
             as
             well
             as
             by
             his
             Writings
             ,
             has
             acquired
             great
             Reputation
             ;
             but
             how
             justly
             upon
             this
             last
             〈◊〉
             ,
             that
             great
             Judge
             〈◊〉
             will
             tell
             us
             ;
             †
             
               He
               was
               not
               very
               exact
            
             
             
               in
               his
               Philosophy
               ;
               but
               a
               not
               able
               Prosecutor
               of
               Vice
               :
               He
               has
               many
               excellent
               Sentences
               ,
               and
               many
               things
               worth
               the
               Reading
               ,
               relating
               to
               Morality
               ;
               but
               most
               of
               them
               are
               corrupted
               by
               his
               Style
               ,
               and
               that
               the
               more
               dangerously
               ,
               because
               he
               abounds
               with
               pleasing
               Faults
               .
               You
               would
               heartily
               wish
               ,
            
             says
             he
             ,
             
               that
               he
               had
               written
               with
               is
               own
               Wit
               ,
               but
               then
               that
               it
               had
               been
               guided
               by
               another
               Man's
               Judgment
               .
            
             He
             is
             so
             very
             fond
             of
             every
             thought
             ,
             that
             he
             always
             forgets
             his
             Argument
             to
             drop
             his
             Wit
             ,
             and
             yet
             through
             Affectation
             of
             saying
             things
             pretily
             ,
             he
             says
             a
             great
             many
             very
             sillily
             ;
             for
             Instance
             ,
             *
             
               Injuriosum
               est
               rapto
               vivere
               ,
               at
               contra
               pulcherrimum
               rapto
               mori
            
             ;
             here
             the
             Wit
             is
             as
             slat
             as
             the
             Argument
             is
             false
             ;
             for
             what
             is
             raptum
             can
             never
             be
             be
             pulcrum
             ;
             sometimes
             indeed
             he
             has
             something
             noble
             ,
             but
             it
             seems
             to
             be
             
               against
               his
               will.
            
             While
             he
             aims
             at
             something
             extravagant
             which
             he
             is
             not
             able
             
               to
               reach
            
             :
             His
             thought
             becomes
             
               reasonable
               and
               just
               by
               chance
            
             ;
             't
             is
             lofty
             ,
             but
             he
             intended
             it
             to
             be
             
               out
               of
               sight
            
             ;
             't
             is
             regular
             and
             great
             ,
             but
             had
             he
             succeeded
             in
             his
             aim
             ,
             it
             had
             been
             Monstrous
             and
             Gygantick
             ;
             while
             he
             is
             speaking
             of
             the
             most
             solemn
             parts
             of
             Philosophy
             ,
             and
             has
             just
             wound
             you
             up
             into
             a
             Veneration
             of
             him
             ,
             he
             often
             falls
             
             into
             a
             Frolick
             of
             a
             sudden
             ,
             and
             starts
             aside
             in
             some
             jirking
             Period
             ,
             and
             makes
             you
             asham'd
             of
             the
             Attention
             you
             have
             given
             him
             :
             In
             a
             Word
             to
             declaim
             against
             Luxury
             in
             a
             
               perfum'd
               stile
            
             ,
             to
             talk
             of
             nothing
             but
             
               Mortes
               meras
            
             ,
             as
             he
             says
             of
             himself
             in
             Effeminate
             Harangues
             ,
             to
             offer
             a
             few
             Points
             instead
             of
             Arguments
             ,
             may
             entertain
             perhaps
             for
             a
             while
             ,
             but
             never
             ,
             never
             perswade
             :
             Nay
             ,
             there
             seemsto
             be
             agreat
             deal
             of
             Reason
             in
             what
             a
             Modern
             Author
             says
             of
             him
             ,
             *
             
               I
               never
               read
               his
               Writings
               without
               an
               Opinion
               quite
               contrary
               to
               that
               which
               he
               would
               recommend
               to
               me
               ;
               if
               he
               would
               perswade
               me
               to
               Poverty
               ,
               I
               long
               for
               Riches
               :
               His
               Virtue
               frightens
               me
               ,
            
             &c.
             
             It
             would
             not
             be
             difficult
             if
             this
             were
             a
             proper
             place
             to
             make
             this
             G●…od
             by
             several
             Instances
             ;
             but
             my
             Subject
             consines
             me
             to
             such
             alone
             as
             are
             Contradicttory
             to
             Self-murther
             .
             First
             let
             us
             hear
             him
             ,
             as
             to
             matt●…r
             of
             Extreme
             Pain
             ;
             
               He
               denies
               that
               a
               wise
               Man
               can
               ever
               be
               otherwise
               than
               Happy
               though
               in
               greatest
               Torments
            
             ;
             that
             since
             Happiness
             consists
             in
             being
             Virtuous
             ,
             and
             Virtue
             consists
             in
             
               bearing
               Pain
            
             or
             Torture
             well
             ;
             he
             that
             does
             so
             ,
             which
             a
             Stoic
             always
             will
             ,
             must
             be
             
               Happy
               .
               Epicurus
            
             ,
             he
             tells
             us
             ,
             says
             ,
             That
             a
             wise
             Man
             might
             cry
             ,
             
             in
             *
             Phalaris's
             Bull
             ,
             
               How
               sweet
               is
               this
            
             ?
             The
             same
             wrote
             to
             his
             Friend
             upon
             his
             Death
             Bed
             thus
             ,
             †
             
               This
               is
               the
               last
               and
               most
               happy
               Day
               of
               my
               Life
               ,
            
             and
             yet
             he
             was
             Tormented
             at
             that
             Moment
             ,
             with
             the
             Strangury
             and
             an
             Vlcer
             in
             his
             Bowels
             ;
             upon
             which
             he
             reflects
             ,
             
               this
               Voice
               was
               heard
               in
               the
               very
               shop
               of
               Pleasure
               .
            
             Why
             should
             this
             then
             seem
             
               incredible
               among
               those
               that
               profess
               to
               obey
               ,
            
             not
             Pleasure
             ,
             but
             Virtue
             ?
          
           
             
               In
               another
               place
            
             ‖
             
               he
               admires
               one
            
             Demetrius
             
               for
               calling
               a
            
             Quiet
             Life
             ,
             
               without
               any
            
             incursions
             of
             Fortune
             ,
             a
             dead
             Sea
             ;
             to
             have
             nothing
             to
             stir
             you
             up
             ,
             to
             whet
             and
             try
             the
             firmness
             of
             your
             Mind
             upon
             ,
             is
             not
             ,
             
               says
               he
            
             ,
             Tranquility
             ,
             but
             being
             becalm'd
             .
             Altalus
             the
             Stoic
             
               us'd
               to
               say
            
             ,
             I
             had
             rather
             be
             in
             Fortunes
             Camp
             ,
             than
             in
             her
             Lap
             :
             Suppose
             I
             am
             Tortur'd
             ,
             I
             bear
             it
             bravely
             ,
             why
             then
             till
             well
             .
             I
             am
             put
             to
             Death
             ,
             yet
             still
             I
             suffer
             valiantly
             ,
             why
             that
             is
             well
             too
             .
             Epicurus
             would
             tell
             you
             't
             was
             delicious
             ;
             but
             I
             will
             not
             apply
             so
             esfeminate
             a
             Word
             to
             so
             glorious
             a
             thing
             .
             
               I
               am
            
             Burnt
             ,
             
               but
               not
            
             Conquer'd
             ;
             why
             then
             should
             not
             this
             be
             Desirable
             ,
             rather
             than
             Dreadful
             ?
             I
             do
             not
             mean
             the
             being
             Burnt
             ,
             but
             the
             being
             Vnconquerable
             :
             Nothing
             is
             so
             admirable
             ,
             so
             lovely
             as
             Virtue
             ;
             whatever
             she
             commands
             us
             to
             suffer
             
             
               is
               not
               only
               Good
               but
               Desirable
               .
            
             This
             is
             one
             of
             his
             most
             common
             Topics
             ;
             and
             yet
             extraordinary
             Pain
             is
             one
             of
             the
             chief
             Causes
             which
             Stoics
             assign
             for
             the
             reasonableness
             of
             Self-murther
             .
          
           
             
               If
               we
               consider
               him
               also
               as
               to
               the
               Gods
               ,
               sometimes
               we
               sind
               him
               very
               Reasonable
               and
               Submissive
               .
               Thus
            
             *
             I
             do
             not
             obey
             God
             so
             much
             ,
             as
             assent
             to
             〈◊〉
             :
             It
             is
             by
             choice
             and
             not
             neceslity
             ,
             that
             I
             follow
             him
             .
             Nothing
             shall
             〈◊〉
             befal
             me
             that
             I
             will
             receive
             discontentedly
             ,
             or
             with
             a
             malancholy
             look
             .
             There
             is
             no
             kind
             of
             Tribute
             ,
             but
             what
             I
             will
             pay
             readily
             ;
             yet
             all
             the
             things
             which
             Men
             use
             to
             groan
             under
             ,
             and
             tremble
             at
             ,
             are
             but
             the
             
               Tribute
               of
               Life
               ,
               &c.
            
             
          
           
             †
             'T
             is
             best
             to
             endure
             what
             you
             cannot
             mend
             ,
             and
             follow
             that
             God
             without
             murmuring
             ,
             who
             orders
             all
             things
             :
             He
             is
             but
             an
             ill
             Souldier
             that
             with
             groans
             obeys
             his
             General
             ;
             wherefore
             let
             us
             receive
             his
             Orders
             Cheerfully
             ,
             and
             cry
             out
             in
             the
             Words
             of
             Cleanthes
             :
             
               
                 Lead
                 on
                 O
                 Destiny
                 !
                 and
                 thou
                 O
                 Jove
                 ,
              
               
                 Whatever
                 you
                 ordain
                 ,
                 behold
                 I
                 move
                 .
              
               
                 I
                 follow
                 gladly
                 —
                 should
                 I
                 shrink
                 —
                 yet
                 still
              
               
                 Lead
                 on
                 :
                 I
                 follow
                 though
                 against
                 my
                 Will.
                 
              
            
          
           
           
             So
             let
             us
             live
             
               (
               says
               he
            
             )
             and
             so
             speak
             ,
             that
             Fate
             may
             find
             us
             prepar'd
             and
             chearful
             ;
             that
             Mind
             is
             great
             indeed
             which
             resigns
             it self
             up
             to
             God
             ,
             but
             that
             is
             little
             and
             degenerate
             which
             is
             always
             struggling
             ,
             always
             thinking
             amiss
             of
             the
             Government
             of
             the
             World
             ;
             and
             will
             be
             for
             the
             correcting
             
               of
               the
               Gods
            
             ,
             rather
             than
             it self
             .
             
               This
               is
               very
               solid
               ,
               take
               it
               alone
               ,
               but
               joyn
               the
               Principle
               of
               Self-murther
               to
               it
               ,
               and
               it
               can
               mean
               nothing
               ;
               but
               he
               does
               not
               always
               keep
               in
               these
               Bounds
               ,
               to
               give
               one
               Instance
               only
               .
               Speaking
               of
               Philosophy
               ,
            
             *
             By
             this
             ,
             
               says
               he
            
             ,
             you
             shall
             not
             only
             excel
             all
             Mankind
             by
             much
             ;
             but
             the
             Gods
             shall
             not
             much
             excel
             you
             .
             Wou'd
             you
             know
             the
             only
             difference
             between
             you
             and
             them
             ?
             't
             is
             this
             ,
             they
             will
             live
             longer
             .
             —
             Nay
             there
             is
             something
             in
             which
             respect
             a
             wise
             Man
             (
             a
             Stoic
             )
             exceeds
             God
             :
             For
             his
             Wisdom
             is
             owing
             to
             his
             Nature
             not
             himself
             :
             How
             glorious
             a
             thing
             is
             it
             to
             have
             the
             Weakness
             of
             a
             Man
             ,
             and
             yet
             the
             Security
             of
             a
             God
             —
             
               Such
               stuff
               as
               this
               is
               very
               Consistent
               with
               Self-murther
               ,
               for
               when
               a
               Man
               has
               lost
               his
               Wits
               he
               is
               accountable
               for
               nothing
               .
               But
               how
               very
               unlike
               himself
               is
               this
               Man
               ?
               How
               full
               of
               Palpable
               Contradictions
               ,
               and
               therefore
               how
               little
               to
               be
               regarded
               ?
            
          
           
           
             The
             next
             eminent
             Stoick
             among
             the
             Romans
             was
             〈◊〉
             ,
             a
             Man
             of
             an
             humble
             Mind
             ,
             and
             most
             virtuous
             Life
             .
             As
             much
             above
             Seneca
             in
             all
             other
             respects
             ,
             as
             he
             was
             below
             him
             in
             his
             Fortune
             :
             For
             he
             was
             a
             Slave
             ,
             lame
             ,
             and
             exceeding
             poor
             ;
             and
             yet
             had
             sufficient
             amends
             made
             him
             by
             Providence
             for
             all
             these
             Evils
             ,
             by
             the
             Greatness
             of
             his
             Understanding
             ,
             and
             his
             Virtue
             ,
             as
             two
             ancient
             Greek
             Verses
             ,
             design'd
             for
             his
             Statue
             ,
             tell
             us
             ,
             
               
                 A
                 Slave
                 I
                 was
                 ,
                 and
                 in
                 my
                 Body
                 maim'd
                 ,
              
               
                 As
                 Irus
                 poor
                 ;
                 yet
                 by
                 the
                 God's
                 esteem'd
                 .
              
            
          
           
             
             Tho'
             the
             Principle
             of
             Self-murther
             is
             ●…tter'd
             up
             and
             down
             those
             Discourses
             ,
             which
             are
             collected
             by
             his
             Followers
             ;
             we
             may
             from
             hence
             observe
             that
             he
             labour'd
             under
             three
             of
             those
             things
             once
             ,
             Poverty
             ,
             Lameness
             ,
             and
             Slavery
             ;
             which
             the
             Stoicks
             reckon'd
             to
             be
             reasonable
             Causes
             for
             killing
             ones
             self
             ,
             yet
             he
             liv'd
             to
             a
             great
             Age
             :
             And
             this
             seems
             owing
             very
             much
             to
             that
             lively
             sense
             which
             he
             had
             of
             God's
             Goodness
             ,
             and
             that
             perfect
             Submission
             wherewith
             he
             receiv'd
             all
             the
             Dispensations
             of
             his
             Providence
             :
             Thus
             Arian
             represents
             
             him
             breaking
             out
             into
             a
             Rapture
             of
             Gratitude
             .
          
           
             *
             If
             we
             had
             any
             Common
             Sense
             ,
             
               says
               he
            
             ,
             what
             shou'd
             we
             do
             else
             ,
             either
             in
             Publick
             or
             Private
             ,
             than
             sing
             Hymns
             to
             God
             ,
             magnifie
             and
             praise
             him
             ?
             Ought
             we
             not
             when
             digging
             ,
             plowing
             ,
             or
             eating
             ,
             to
             do
             this
             ?
             —
             And
             since
             most
             Men
             are
             too
             dull
             or
             ignorant
             to
             do
             so
             ,
             shou'd
             there
             not
             be
             some
             one
             that
             shou'd
             discharge
             this
             Office
             for
             
               the
               rest
            
             ?
             —
             What
             then
             can
             I
             do
             better
             ,
             a
             lame
             and
             decrepit
             Old
             Man
             ,
             than
             celebrate
             my
             God
             ?
             Were
             I
             a
             Nightingal
             ,
             I
             wou'd
             do
             as
             a
             Nightingal
             ,
             or
             a
             Swan
             ,
             what
             became
             a
             Swan
             ;
             but
             as
             
               I
               am
               endow'd
               with
               Reason
            
             ,
             I
             will
             always
             
               Praise
               God.
            
             This
             is
             my
             Duty
             ,
             and
             this
             I
             will
             perform
             while
             I
             have
             my
             Being
             ,
             and
             to
             the
             same
             Employment
             exhort
             you
             all
             .
             
               If
               a
               Criple
               ,
               a
               Beggar
               ,
               a
               Slave
               cou'd
               do
               thus
               ,
               who
               can
               ever
               be
               excusable
               for
               being
               Ingrateful
               to
               Heaven
               ?
            
          
           
             
               Thus
               too
               as
               to
               Submission
               to
               God
               :
            
             Did
             I
             ever
             murmur
             at
             the
             Methods
             of
             thy
             Providence
             ?
             I
             was
             Sick
             (
             so
             were
             others
             too
             indeed
             )
             when
             thou
             thoughtest
             fitting
             ;
             but
             I
             was
             so
             willingly
             :
             I
             was
             Poor
             too
             ,
             as
             thou
             wouldst
             have
             it
             ,
             but
             I
             was
             so
             gladly
             .
             I
             never
             bore
             any
             Office
             ,
             and
             because
             thou
             wouldst
             not
             have
             me
             ,
             I
             never
             desired
             it
             ;
             but
             didst
             thou
             ever
             know
             me
             D
             scontented
             
             upon
             this
             Account
             ?
             Did
             not
             I
             always
             approach
             thee
             with
             a
             chearful
             Countenance
             ,
             ready
             to
             obey
             thy
             Commands
             ?
             Wouldst
             thou
             have
             me
             be
             gone
             ,
             I
             am
             ready
             to
             obey
             .
             I
             render
             thee
             all
             thanks
             imaginable
             that
             thou
             hast
             vouchsafed
             to
             let
             me
             thus
             long
             behold
             thy
             Works
             ,
             and
             concur
             withal
             the
             Dispensations
             of
             thy
             Providence
             :
             O
             may
             Death
             find
             me
             meditating
             upon
             these
             things
             ,
             Writing
             or
             Reading
             such
             things
             as
             these
             .
          
           
             *
             Dare
             to
             lift
             up
             thy
             Eyes
             to
             God
             and
             say
             ,
             Vse
             me
             hereafter
             however
             thou
             pleasest
             ;
             I
             am
             of
             the
             same
             mind
             with
             thee
             ,
             and
             perfectly
             indifferent
             as
             to
             all
             Events
             .
             Lead
             me
             whereever
             thou
             thinkst
             fitting
             .
             Give
             me
             what
             part
             thou
             pleasest
             to
             Play
             ,
             whether
             a
             Magistrate
             or
             a
             Private
             Person
             ,
             a
             Rich
             or
             a
             Poor
             Man
             ,
             at
             Home
             or
             in
             Banishment
             :
             I
             will
             defend
             thy
             Providence
             before
             Men
             ,
             
               in
               every
               one
               of
               these
               Events
               ,
               and
            
             demonstrate
             the
             Nature
             and
             the
             reasonableness
             of
             them
             .
             
               O
               wondrous
               force
               of
               Reason
               !
               What
               brighter
               Beams
               were
               ever
               darted
               from
               the
               Light
               of
               Nature
               ?
               but
               alas
               to
               what
               purpose
               can
               they
               shine
               when
               joined
               with
               the
               Principle
               of
               Self-murther
               ?
               What
            
             force
             of
             Eloquence
             
               can
               ever
               Reconcile
            
             Resignation
             and
             Rebellion
             ,
             Dependance
             and
             Despair
             ?
             
             To
             these
             let
             me
             add
             the
             Emperour
             Antoninus
             ,
             who
             was
             one
             of
             the
             wisest
             and
             the
             best
             ,
             as
             well
             as
             one
             of
             the
             greatest
             Men
             of
             all
             Antiquity
             ;
             there
             is
             a
             Natural
             Sweetness
             and
             Goodness
             which
             runs
             thro'
             all
             his
             Writings
             ,
             which
             softens
             the
             
               rough
               air
            
             of
             Stoicism
             ,
             not
             but
             that
             they
             always
             retain
             the
             dignity
             of
             his
             Quality
             .
             Sometimes
             he
             
               exceeds
               Epictetus
            
             in
             the
             Solidity
             of
             his
             thoughts
             ,
             always
             
               keeps
               up
            
             to
             him
             ,
             and
             
               never
               falls
            
             into
             the
             Rants
             or
             Levities
             of
             Seneca
             :
             One
             of
             the
             chief
             things
             that
             he
             thanks
             the
             Gods
             for
             ,
             was
             the
             
               doing
               good
               to
               others
            
             ;
             this
             was
             his
             Study
             as
             much
             as
             the
             Improvement
             of
             himself
             .
             And
             this
             not
             only
             the
             meanest
             of
             his
             Subjects
             ,
             but
             his
             worst
             Enemies
             found
             ,
             as
             soon
             as
             he
             could
             be
             made
             sensible
             that
             he
             had
             any
             ,
             for
             although
             he
             was
             ever
             fond
             of
             forgiving
             Injuries
             ,
             yet
             he
             was
             one
             of
             the
             last
             that
             discover'd
             them
             :
             *
             
               The
               best
               way
               of
               Reve●…ge
            
             ,
             says
             he
             ,
             is
             not
             to
             become
             like
             him
             who
             Injuries
             you
             :
             
               Delight
               and
               please
               thy self
               in
               this
               one
               thing
               alone
               ,
               the
               passing
               continually
               from
               one
               Act
               of
               doing
               good
               to
               Mankind
               to
               another
               ,
               after
               God's
               Example
               .
            
             Did
             God
             ever
             intrust
             so
             much
             Power
             so
             well
             ,
             or
             was
             he
             ever
             Represented
             better
             ?
             but
             let
             us
             hear
             him
             in
             Relation
             to
             the
             Subject
             in
             〈◊〉
             ,
          
           
           
             
               Speaking
               of
               what
               he
               had
               learnt
               from
               his
               Relations
               ,
               Friends
               ,
               or
               Masters
               :
            
             *
             Apollonius
             ,
             
               says
               he
            
             ,
             taught
             me
             to
             be
             always
             free
             ,
             to
             be
             unalterably
             Constant
             ,
             to
             have
             regard
             to
             nothing
             else
             ,
             no
             〈◊〉
             in
             the
             least
             ,
             but
             right
             Reason
             ,
             to
             be
             evermore
             the
             same
             
               in
               acutest
               Pains
               ,
               loss
               of
               Children
               ,
            
             or
             
               tedious
               Diseases
            
             .
          
           
             ‖
             Remember
             thou
             art
             old
             ,
             
               says
               he
               to
               himself
            
             ,
             and
             suffer
             not
             thy
             Reason
             ,
             thy
             Principal
             Part
             ,
             to
             serve
             any
             longer
             ;
             to
             be
             mov'd
             backward
             and
             forward
             by
             any
             Passion
             ;
             nor
             to
             take
             ill
             thy
             present
             Destiny
             ,
             or
             decline
             thy
             future
             .
          
           
             †
             Let
             every
             Action
             and
             every
             Thought
             be
             such
             as
             if
             thou
             wert
             just
             
               leaving
               Life
            
             ,
             and
             if
             there
             be
             Gods
             to
             leave
             it
             can
             be
             no
             harm
             ;
             for
             they
             cannot
             intend
             their
             Creatures
             any
             Mischief
             ;
             If
             there
             be
             
               not
               Gods
            
             ,
             or
             if
             they
             take
             
               no
               care
               of
               humane
               Affairs
            
             :
             To
             what
             purpose
             is
             it
             to
             live
             
               in
               such
               a
               World
            
             ,
             as
             is
             without
             Gods
             ,
             or
             without
             Providence
             ;
             but
             there
             
               are
               Gods
            
             ,
             and
             
               they
               do
            
             take
             care
             of
             Mankind
             ,
             and
             have
             put
             it
             into
             their
             Power
             not
             to
             fall
             into
             any
             of
             those
             things
             which
             are
             really
             Evil
             ,
             &c.
             
          
           
             *
             Be
             thou
             
               (
               my
               Soul
               !
            
             )
             like
             unto
             some
             Promontory
             ,
             upon
             which
             the
             Billows
             beat
             continually
             ;
             but
             that
             remains
             unmov'd
             ,
             and
             forces
             'em
             to
             fall
             off
             on
             either
             side
             ,
             and
             slide
             gently
             into
             a
             
             Calm
             .
             Shall
             I
             cry
             out
             poorly
             ,
             
               Unhappy
               me
               ,
               whom
               this
               or
               that
               befals
            
             ;
             and
             not
             rather
             say
             ,
             
               Happy
               me
               ,
               who
               am
               able
               to
               bear
               it
            
             ;
             who
             am
             neither
             shockt
             with
             what
             I
             feel
             now
             ,
             nor
             frighten'd
             with
             what
             may
             come
             hereafter
             ;
             such
             an
             Accident
             might
             have
             happen'd
             to
             any
             one
             as
             well
             as
             me
             ,
             but
             no
             body
             cou'd
             have
             born
             it
             
               so
               well
               as
               I.
            
             Why
             shou'd
             I
             call
             any
             thing
             Unhappiness
             ,
             which
             cannot
             reach
             or
             injure
             Humane
             Nature
             ?
             Search
             into
             thy self
             impartially
             ,
             Can
             that
             which
             has
             hefalln
             thee
             ,
             make
             thee
             less
             Temperate
             ,
             less
             Modest
             ,
             less
             Knowing
             ,
             or
             less
             Prudent
             ?
             Can
             it
             hinder
             thee
             from
             being
             Just
             or
             Generous
             ?
             If
             not
             ,
             remember
             when
             any
             Accident
             inclines
             thee
             to
             be
             discontented
             ,
             
               Remember
               I
               say
            
             ,
             that
             the
             thing
             which
             befalls
             you
             is
             really
             no
             Vnhappiness
             in
             its
             own
             Nature
             ;
             but
             that
             you
             are
             able
             to
             support
             it
             undauntedly
             is
             a
             real
             and
             great
             Happiness
             .
          
           
             *
             He
             that
             runs
             away
             from
             
               his
               Master
            
             is
             a
             Fugitive
             :
             The
             Law
             is
             
               our
               Common
               Master
            
             ,
             he
             that
             declines
             obeying
             that
             runs
             away
             from
             it
             ;
             and
             thus
             does
             
               that
               Man
            
             who
             Murmures
             ,
             Rages
             ,
             or
             Trembles
             at
             what
             has
             been
             ,
             is
             ,
             or
             shall
             be
             done
             ;
             by
             him
             who
             Governs
             all
             things
             ;
             who
             is
             
               that
               Law
            
             which
             distributes
             ,
             to
             every
             one
             of
             us
             ,
             the
             several
             parts
             of
             our
             Obedience
             .
             
               I
               cou'd
               easily
               produce
               more
               Instances
               ,
               for
               they
            
             
             are
             to
             be
             met
             withal
             in
             almost
             every
             Page
             of
             his
             Book
             ;
             if
             I
             did
             not
             think
             these
             〈◊〉
             〈◊〉
             〈◊〉
             how
             Inconsistent
             〈◊〉
             〈◊〉
             〈◊〉
             the
             other
             things
             which
             he
             〈◊〉
          
           
             〈◊〉
             〈◊〉
             observable
             ,
             that
             this
             great
             Man
             seems
             to
             be
             sensible
             of
             this
             himself
             ;
             He
             never
             inculcates
             this
             Principle
             with
             that
             〈◊〉
             and
             Violence
             which
             the
             others
             do
             :
             He
             cou'd
             not
             quit
             it
             wholly
             ,
             as
             he
             was
             a
             Stoic
             ,
             it
             being
             the
             Characteristic
             of
             that
             Sect
             ,
             yet
             he
             mentions
             it
             but
             twice
             or
             thrice
             ,
             I
             think
             in
             all
             his
             Book
             ,
             and
             that
             too
             in
             so
             short
             and
             slight
             a
             manner
             ,
             that
             he
             seems
             to
             be
             asham'd
             of
             it
             ,
             and
             to
             be
             Conscious
             how
             Contradictory
             this
             was
             to
             that
             Submission
             to
             Providence
             ,
             that
             Magnanimity
             and
             Constancy
             in
             all
             Events
             ,
             which
             he
             recommends
             continually
             ,
             and
             indeed
             it
             was
             impossible
             that
             it
             should
             take
             any
             root
             in
             so
             excellent
             a
             Temper
             :
             His
             great
             Regard
             to
             the
             Gods
             ,
             his
             Natural
             Goodness
             and
             Moderation
             ,
             made
             his
             Mind
             yield
             readily
             to
             all
             the
             Dispensations
             of
             Providence
             :
             Whereas
             the
             Vain
             ,
             the
             Stubborn
             and
             Obstinate
             Mind
             ,
             as
             it
             is
             quickly
             incens'd
             ,
             so
             it
             snaps
             short
             immediately
             ,
             and
             breaks
             rather
             than
             yields
             ,
             even
             to
             God
             himself
             .
          
           
           
             Thus
             I
             have
             given
             an
             Account
             of
             the
             
               first
               Rise
            
             of
             the
             
               Stoic
               Philosophy
            
             ,
             shew'd
             the
             Time
             
               when
               it
               began
            
             to
             appear
             among
             the
             Romans
             ,
             the
             Causes
             of
             its
             Progress
             ;
             how
             the
             Principle
             of
             Self-murther
             in
             particular
             ,
             come
             to
             be
             in
             Request
             ,
             and
             to
             be
             put
             in
             Execution
             ;
             how
             
               Inconsistent
               this
               is
            
             with
             the
             other
             Principles
             of
             that
             Sect
             ,
             and
             particularly
             with
             what
             
               is
               taught
            
             by
             those
             
               Three
               Authors
            
             ,
             whose
             Authority
             has
             Recommended
             it
             so
             much
             to
             the
             World
             ;
             and
             if
             what
             has
             been
             said
             is
             true
             ,
             as
             any
             one
             that
             Questions
             it
             may
             easily
             find
             if
             they
             will
             Examine
             the
             Authors
             which
             I
             have
             referr'd
             to
             ,
             which
             I
             intreat
             them
             to
             do
             ;
             then
             this
             great
             Prejudice
             ,
             grounded
             upon
             the
             Doctrine
             and
             Example
             of
             this
             Wise
             and
             Virtuous
             Sect
             ,
             ought
             not
             to
             sway
             any
             longer
             with
             them
             .
          
        
         
           
           
             
               CHAP.
               XI
            
             .
             Cato's
             Case
             considered
             in
             Particular
             .
             His
             Character
             .
             His
             Enmity
             against
             Caesar.
             The
             several
             Circumstances
             of
             his
             Death
             .
             What
             may
             most
             Probably
             have
             been
             the
             true
             Cause
             of
             it
             .
             And
             of
             the
             great
             Encomiums
             which
             were
             given
             him
             afterwards
             .
          
           
             HAving
             thus
             given
             some
             Account
             of
             the
             
               Roman
               Nation
            
             ,
             and
             of
             the
             Philosophy
             of
             the
             Stoics
             ,
             the
             way
             lies
             the
             more
             open
             to
             consider
             the
             
               Case
               of
               Cato's
               Death
            
             ;
             who
             was
             so
             great
             an
             
               Ornament
               to
               both
            
             ,
             and
             whose
             Example
             is
             so
             much
             pleaded
             in
             the
             
               behalf
               of
               Self-murther
            
             .
          
           
             Nothing
             is
             more
             reasonable
             than
             that
             one
             or
             more
             ill
             Actions
             shou'd
             escape
             the
             Censure
             of
             Posterity
             ;
             under
             the
             Splendour
             of
             a
             great
             many
             good
             ones
             ;
             but
             the
             Perverseness
             of
             some
             People
             will
             not
             allow
             of
             this
             ,
             who
             being
             given
             to
             think
             out
             of
             the
             way
             ,
             and
             maintain
             dangerous
             Paradoxes
             ,
             are
             always
             searching
             into
             the
             Lives
             of
             great
             Men
             ,
             to
             pick
             out
             something
             to
             justifie
             their
             Pretences
             .
          
           
             Wherefore
             though
             it
             be
             a
             very
             ill
             office
             to
             disturb
             the
             Ashes
             of
             the
             Dead
             ,
             and
             to
             call
             in
             Question
             those
             Encomiums
             ,
             which
             
             have
             long
             since
             ripen'd
             into
             Glory
             ,
             yet
             when
             such
             Authorities
             shall
             be
             thus
             dangerously
             abus'd
             ,
             and
             great
             Names
             brought
             in
             instead
             of
             sound
             Arguments
             ,
             it
             is
             absolutely
             necessary
             to
             enquire
             into
             the
             Matter
             of
             Fact
             ,
             as
             well
             for
             the
             Vindication
             of
             the
             Dead
             ,
             as
             the
             Information
             of
             the
             Living
             .
          
           
             Of
             all
             the
             Examples
             that
             are
             brought
             for
             Self-murther
             ,
             Cato
             is
             the
             most
             Considerable
             ;
             wherefore
             in
             order
             to
             the
             making
             a
             right
             Judgment
             of
             this
             Matter
             ,
             it
             will
             be
             necessary
             to
             do
             these
             things
          
           
             1.
             
             To
             form
             a
             just
             and
             true
             Idea
             of
             him
             ,
             by
             considering
             his
             particular
             Temper
             ,
             and
             what
             it
             was
             that
             distinguish'd
             him
             from
             other
             Men.
             
          
           
             2.
             
             To
             consider
             him
             as
             he
             stood
             in
             Relation
             to
             Caesar.
             
          
           
             3.
             
             To
             Examine
             exactly
             the
             several
             Circumstances
             of
             his
             Death
             ,
             and
             from
             these
             shew
             the
             true
             Causes
             of
             it
             :
             And
             when
             this
             is
             done
             ,
          
           
             4.
             
             To
             inquire
             into
             the
             Reasons
             usually
             given
             for
             its
             being
             so
             much
             applauded
             ,
             and
             assign
             the
             true
             ones
             .
          
           
             I.
             We
             are
             to
             form
             a
             just
             Idea
             of
             him
             ,
             &c.
             
             To
             this
             End
             we
             are
             to
             consider
             in
             
             the
             first
             Place
             ,
             That
             he
             liv'd
             in
             such
             an
             Age
             ,
             wherein
             the
             Common-wealth
             was
             at
             the
             
               very
               worst
            
             ;
             the
             lower
             sort
             as
             well
             as
             the
             higher
             were
             〈◊〉
             in
             Luxury
             ,
             and
             by
             their
             
               Expe●…sive
               Vices
            
             〈◊〉
             open
             to
             the
             Brihery
             and
             Corruption
             of
             the
             Ambitious
             :
             The
             Laws
             and
             Liberties
             of
             Rome
             ,
             the
             
               Publick
               Good
            
             which
             their
             Ancestors
             had
             Studied
             and
             Improv'd
             with
             
               so
               much
               Glory
            
             ,
             were
             quite
             forgotten
             ;
             and
             several
             Parties
             form'd
             to
             usurp
             ,
             not
             defend
             the
             Government
             ;
             Places
             of
             greatest
             Trust
             and
             Authority
             were
             
               sold
               Publickly
            
             ,
             and
             they
             who
             bought
             〈◊〉
             made
             haste
             to
             be
             whole
             again
             by
             selling
             Truth
             and
             Justice
             .
             Among
             these
             Corr●…ptions
             Cato
             grew
             up
             untainted
             in
             his
             Integrity
             ,
             not
             to
             be
             work'd
             upon
             by
             the
             Impunity
             ,
             or
             rather
             the
             Reputation
             of
             these
             Crimes
             ,
             nor
             to
             be
             frighted
             by
             being
             left
             single
             and
             alone
             ;
             but
             bravely
             opposing
             himself
             against
             the
             Enemies
             of
             his
             Country
             ,
             notwithstanding
             the
             Pride
             and
             〈◊〉
             of
             their
             Wealth
             or
             Power
             :
             Indeed
             never
             was
             there
             a
             more
             
               sincere
               Lover
            
             of
             the
             Publick
             Good
             ;
             never
             did
             any
             Man
             incur
             so
             
               many
               Dangers
            
             to
             hinder
             the
             passing
             of
             Factious
             and
             Destructive
             Laws
             :
             No
             body
             found
             out
             
               so
               soon
            
             the
             Ambitious
             Designs
             of
             Pomp●…y
             and
             Caesar
             ,
             no
             one
             oppos'd
             'em
             so
             long
             ,
             though
             back'd
             by
             the
             
               Bribed
               Senate
            
             
             and
             Multitude
             at
             home
             ,
             and
             by
             two
             Victorious
             Armies
             abroad
             .
             Notwithstanding
             he
             was
             sometimes
             pull'd
             out
             of
             the
             Rostrum
             ,
             Pelted
             with
             Stones
             ,
             threaten'd
             by
             the
             Soldiers
             ,
             dragg'd
             towards
             Prison
             ;
             he
             continued
             still
             to
             upbraid
             the
             Magistrates
             with
             their
             Corruption
             ,
             and
             the
             People
             with
             their
             Dullness
             :
             In
             a
             Word
             ,
             if
             we
             consider
             
               Cato
               in
               private
            
             ,
             none
             was
             more
             Chaste
             ,
             more
             Upright
             ,
             more
             Studious
             of
             Virtue
             ;
             if
             we
             behold
             
               him
               in
               Publick
            
             ,
             none
             was
             more
             Couragious
             to
             accuse
             and
             condemn
             the
             Guilty
             ,
             and
             to
             Protect
             the
             Innocent
             .
             Yet
             his
             humour
             was
             always
             Austere
             and
             Rigid
             ,
             of
             which
             he
             gave
             very
             early
             Signs
             by
             his
             Voice
             ,
             Looks
             and
             Actions
             ;
             he
             was
             seldom
             observ'd
             so
             much
             as
             to
             Smile
             when
             he
             was
             a
             Boy
             ;
             he
             was
             slow
             to
             Learn
             ,
             Spoke
             little
             ;
             was
             not
             to
             be
             terrify'd
             into
             any
             thing
             which
             he
             had
             not
             a
             mind
             to
             ,
             as
             appear'd
             by
             his
             settled
             Look
             and
             sullen
             Silence
             ;
             when
             one
             of
             his
             Uncles
             Friends
             held
             him
             out
             of
             the
             Window
             ,
             and
             threatend
             to
             let
             him
             fall
             .
             *
          
           
             
               This
               Temper
            
             prepar'd
             him
             so
             much
             for
             the
             
               Stoic
               Philosophy
            
             ,
             that
             †
             one
             says
             very
             well
             of
             him
             ,
             he
             was
             a
             Stoic
             by
             Constitution
             ;
             and
             
             therefore
             when
             he
             once
             came
             to
             Study
             it
             ;
             he
             embrac'd
             it
             so
             cagerly
             ,
             and
             overshot
             himself
             so
             much
             ,
             while
             he
             aim'd
             to
             excel
             all
             others
             that
             Profest
             it
             ,
             that
             this
             which
             improv'd
             others
             did
             him
             harm
             ;
             and
             the
             Philosopher
             was
             plainly
             a
             Disadvantage
             
               to
               the
               Roman
            
             .
             For
             this
             made
             him
             Obstinate
             rather
             than
             
               Constant
               ,
               Morose
            
             instead
             of
             being
             Grave
             ,
             and
             Soure
             when
             he
             wou'd
             be
             most
             Sincere
             :
             His
             Humour
             was
             not
             only
             always
             overcast
             ,
             but
             sometimes
             broke
             out
             upon
             his
             best
             Friends
             in
             indecent
             Passions
             ;
             his
             Temper
             was
             rather
             Stiff
             than
             Steady
             ,
             for
             he
             was
             as
             Inflexible
             in
             the
             Wrong
             as
             in
             the
             Right
             ;
             he
             withstood
             Compassion
             as
             resolutely
             as
             Bribery
             ,
             and
             avoided
             common
             Decency
             as
             much
             as
             Flattery
             ;
             he
             would
             come
             into
             the
             Forum
             with
             nothing
             but
             his
             under
             Garment
             on
             ,
             and
             that
             loose
             ,
             his
             Bosom
             and
             his
             Feet
             bare
             ,
             and
             in
             this
             Condition
             sit
             upon
             the
             Bench
             when
             he
             was
             Praetor
             ;
             and
             pass
             Sentence
             of
             Death
             upon
             those
             of
             the
             best
             Quality
             :
             Ptolemy
             King
             of
             Egypt
             being
             at
             Rome
             ,
             and
             desiring
             to
             speak
             with
             him
             ,
             he
             sent
             back
             word
             ,
             as
             he
             was
             upon
             the
             
               Close-stool
               ,
               that
               he
               might
               come
               to
               him
               ,
               if
               he
               had
               any
               thing
               to
               say
               to
               him
               .
            
             When
             he
             return'd
             from
             Cyprus
             ,
             and
             the
             Consuls
             ,
             Praetors
             ,
             and
             all
             the
             Senate
             came
             out
             in
             Procession
             to
             the
             Tiber
             Bank
             ,
             to
             receive
             
             him
             with
             the
             greatest
             Honour
             ,
             he
             minded
             'em
             not
             in
             the
             least
             ,
             row'd
             by
             'em
             ,
             and
             Landed
             higher
             .
          
           
             This
             give
             a
             suspicion
             of
             his
             setting
             too
             great
             a
             value
             upon
             his
             Actions
             ,
             and
             being
             liable
             to
             something
             of
             vain
             Glory
             ,
             especially
             when
             upon
             Cicero's
             taking
             away
             the
             Tables
             from
             the
             Capitol
             ,
             wherein
             that
             which
             had
             pass'd
             during
             the
             Tribuneship
             of
             Clodius
             ,
             (
             who
             was
             advanc'd
             to
             that
             Office
             unduly
             ,
             and
             who
             was
             the
             most
             
               Infamous
               Wretch
            
             of
             that
             Profligate
             Age
             )
             was
             Recorded
             ;
             he
             made
             him
             return
             'em
             again
             ,
             because
             his
             Expedition
             to
             Cyprus
             wou'd
             otherwise
             have
             been
             forgotten
             ;
             which
             says
             a
             Learned
             Historian
             *
             ,
             he
             valued
             himself
             upon
             extremely
             ,
             and
             desir'd
             of
             all
             things
             to
             have
             that
             confirm'd
             .
          
           
             His
             opposing
             the
             Agrarian
             Law
             which
             Caesar
             past
             ,
             (
             by
             outrageous
             Violence
             )
             and
             yet
             afterwards
             
               Swearing
               to
               defend
               it
            
             ,
             wou'd
             have
             made
             any
             one
             hope
             that
             he
             might
             have
             abated
             something
             of
             his
             rigid
             Humour
             
               for
               the
               Publick
               Good
            
             ;
             but
             this
             he
             wou'd
             never
             be
             perswaded
             to
             ,
             but
             rejected
             the
             offer
             which
             Pompey
             made
             of
             Marrying
             
             
               his
               Daughter
            
             ,
             which
             wou'd
             have
             prevented
             his
             Assinity
             with
             Caesar
             ,
             and
             the
             League
             with
             Crassus
             ,
             which
             immediately
             followed
             :
             Afterwards
             ,
             when
             it
             was
             still
             in
             his
             Power
             to
             make
             amends
             for
             this
             false
             step
             ,
             and
             he
             own'd
             that
             
               no
               way
               could
               save
               the
               Liberty
               of
            
             Rome
             
               but
               his
               being
               Consul
            
             ;
             he
             refus'd
             to
             apply
             to
             the
             People
             in
             the
             usual
             manner
             as
             other
             Candidates
             always
             did
             ,
             and
             for
             this
             very
             Reason
             †
             only
             ,
             
               lost
               it
            
             ;
             by
             these
             Passages
             ,
             and
             many
             others
             which
             I
             cou'd
             add
             ,
             it
             must
             appear
             that
             this
             great
             Man
             had
             his
             Failings
             ,
             that
             he
             was
             not
             altogether
             free
             from
             Vanity
             ,
             that
             his
             Stubbornness
             was
             injurious
             not
             only
             to
             his
             Friends
             ,
             but
             to
             his
             Country
             .
          
           
             II.
             Let
             us
             consider
             him
             in
             the
             next
             place
             in
             relation
             to
             Caesar
             ;
             never
             were
             any
             two
             Persons
             in
             the
             World
             more
             contrary
             ‖
             in
             their
             Humours
             and
             Manners
             ,
             Caesar
             was
             Polite
             ,
             Assable
             ,
             Courteous
             ,
             desirous
             of
             Power
             by
             any
             means
             whatever
             ,
             Praising
             ,
             Giving
             ,
             Helping
             ,
             Obliging
             ;
             which
             opposition
             of
             Temper
             was
             enough
             to
             breed
             Enmity
             between
             any
             two
             Men
             ,
             
             engag'd
             often
             in
             the
             same
             Place
             ,
             and
             about
             the
             same
             Affairs
             ;
             but
             this
             was
             greatly
             encreast
             by
             Family
             Injuries
             ,
             
             Caesar's
             Intimacy
             with
             Servilia
             ,
             Cato's
             Sister
             ,
             being
             the
             talk
             of
             all
             Rome
             ;
             this
             Cato
             himself
             was
             confirm'd
             in
             by
             an
             odd
             Accident
             :
             During
             one
             of
             the
             Debates
             concerning
             
             Catiline's
             Conspiracy
             ,
             Caesar
             receiv'd
             a
             Billet
             in
             the
             Senate-house
             ;
             Cato
             who
             had
             insinuated
             before
             that
             he
             had
             been
             privy
             to
             their
             Proceedings
             ,
             and
             thinking
             something
             might
             be
             in
             that
             Paper
             to
             that
             purpose
             ,
             demanded
             to
             see
             it
             ;
             but
             only
             found
             in
             it
             something
             very
             kind
             from
             his
             Sister
             ,
             which
             made
             him
             throw
             it
             at
             him
             in
             a
             Rage
             ,
             calling
             him
             Drunkard
             :
             The
             hatred
             which
             was
             thus
             grounded
             ,
             increas'd
             to
             such
             a
             degree
             afterwards
             ,
             that
             he
             mov'd
             that
             Caesar
             shou'd
             be
             given
             up
             to
             the
             Galls
             ,
             oppos'd
             him
             suriously
             in
             every
             thing
             :
             Caesar
             on
             his
             side
             writ
             a
             bitter
             Invective
             against
             him
             ,
             wherein
             he
             ridicul'd
             his
             Austerity
             ,
             and
             reproach'd
             him
             for
             several
             Vices
             .
             This
             ,
             if
             we
             consider
             how
             desirous
             of
             Glory
             ,
             and
             how
             very
             much
             inclin'd
             to
             Passion
             Cato
             was
             ,
             (
             no
             Man
             ever
             more
             ,
             notwithstanding
             his
             being
             so
             severe
             a
             Stoic
             )
             must
             needs
             have
             mingled
             his
             
               private
               Enmity
            
             with
             his
             concern
             for
             the
             
               publick
               Good
            
             ;
             and
             out
             of
             this
             in
             great
             measure
             was
             it
             that
             he
             sided
             
             with
             Pompey
             ,
             who
             he
             knew
             had
             the
             same
             Designs
             upon
             the
             publick
             Liberty
             which
             Caesar
             had
             .
          
           
             After
             the
             Battle
             of
             Pharsalia
             ,
             he
             went
             into
             Africa
             ,
             hearing
             that
             Pompey
             was
             retir'd
             that
             way
             ,
             and
             meeting
             with
             the
             news
             of
             his
             Murther
             upon
             that
             Coast
             ,
             consults
             with
             Scipio
             and
             Juba
             about
             opposing
             Caesar
             in
             Africa
             ;
             leaves
             them
             the
             Command
             
               of
               the
               Field
            
             ,
             and
             puts
             himself
             into
             Vtica
             ,
             which
             he
             made
             a
             Magazine
             ,
             and
             where
             he
             soon
             receiv'd
             the
             news
             of
             their
             defeat
             .
          
           
             III.
             And
             now
             we
             come
             in
             the
             next
             Place
             to
             consider
             the
             
               Circumstances
               of
               his
               Death
            
             ,
             which
             require
             
               particular
               Attention
            
             ,
             in
             order
             to
             the
             judging
             of
             the
             reasonableness
             of
             it
             .
          
           
             As
             soon
             as
             the
             news
             of
             the
             Defeat
             at
             Thapsus
             ,
             was
             consirm'd
             by
             Letters
             from
             Scipio
             and
             Juba
             ,
             he
             endeavour'd
             to
             perswade
             the
             People
             of
             Vtica
             to
             resist
             Caesar
             ;
             but
             finding
             'em
             averse
             to
             it
             ,
             and
             not
             to
             be
             trusted
             ,
             he
             gives
             'em
             an
             account
             of
             the
             Stores
             ;
             and
             upon
             this
             ,
             Feuds
             encreasing
             between
             the
             Italians
             and
             Africans
             in
             the
             Town
             ,
             and
             both
             being
             in
             danger
             from
             the
             Numidian
             Horse
             that
             had
             sled
             thither
             from
             the
             Battle
             ,
             he
             endeavours
             to
             preserve
             
             one
             Party
             from
             another
             ,
             beseeching
             some
             of
             the
             Horse
             ,
             even
             with
             Tears
             ,
             not
             to
             leave
             the
             Roman
             Senators
             ,
             that
             were
             with
             him
             ,
             to
             the
             Persidiousness
             of
             the
             Africans
             .
          
           
             I
             will
             not
             suppose
             that
             his
             great
             Spirit
             was
             broken
             upon
             this
             occasion
             ,
             or
             that
             this
             
               sudden
               mildness
            
             of
             Temper
             ,
             which
             never
             appear'd
             in
             his
             whole
             Life
             in
             Publick
             before
             ,
             was
             the
             effect
             of
             any
             thing
             but
             kindness
             and
             good
             nature
             towards
             that
             People
             who
             had
             admitted
             him
             into
             their
             City
             ;
             but
             it
             is
             plain
             that
             if
             he
             had
             then
             made
             use
             of
             something
             of
             that
             steddy
             Resolution
             wherewith
             he
             had
             oppos'd
             〈◊〉
             and
             Caesar
             in
             the
             Forum
             formerly
             ,
             it
             might
             have
             been
             of
             greater
             benefit
             to
             his
             Party
             .
          
           
             Afterwards
             hearing
             that
             Caesar
             marched
             towards
             him
             and
             
               Lucius
               Caesar
            
             offering
             to
             intercede
             for
             him
             ,
             he
             refuses
             it
             ;
             telling
             him
             ,
             *
             
               If
               I
               wou'd
               save
               my
               Life
               ,
               I
               ought
               to
               go
               my self
               ,
               but
               I
               will
               not
               be
               beholden
               to
               the
               Tyrant
               for
               any
               Act
               of
               his
               Injustice
               ;
               and
               't
               is
               unjust
               for
               him
               to
               pretend
               to
               pardon
               those
               as
               a
               Lord
               over
               whom
               he
               has
               no
               Lawful
               Power
               .
            
             This
             is
             full
             of
             Personal
             and
             Passionate
             hatred
             :
             However
             he
             perswades
             his
             Son
             to
             
             go
             to
             him
             .
             He
             took
             also
             great
             care
             to
             disswade
             his
             Friend
             Statilius
             ,
             who
             was
             a
             Stoic
             ,
             a
             great
             Imitator
             of
             Cato
             ,
             and
             a
             *
             
               known
               Caesar-hater
            
             ,
             (
             as
             Plutarch
             calls
             him
             observably
             )
             from
             laying
             Hands
             upon
             himself
             :
             After
             this
             he
             sups
             according
             to
             his
             Custom
             ,
             but
             there
             arising
             a
             Stoical
             Question
             concerning
             Liberty
             ,
             he
             maintains
             it
             with
             so
             much
             heat
             ,
             as
             to
             give
             suspicion
             to
             his
             Friends
             that
             he
             design'd
             to
             Murther
             himself
             ,
             which
             made
             his
             Son
             steal
             away
             his
             Sword
             :
             Afterwards
             retiring
             into
             his
             Chamber
             ,
             he
             encreases
             their
             fears
             by
             taking
             leave
             of
             his
             Son
             and
             Friends
             ,
             and
             embracing
             them
             in
             a
             more
             passionate
             manner
             than
             usual
             ;
             when
             they
             were
             gone
             he
             takes
             
             Plato's
             Dialogue
             of
             the
             Soul
             ,
             and
             Reading
             it
             ,
             calls
             for
             his
             Sword
             ,
             but
             no
             body
             bringing
             it
             ,
             when
             he
             had
             ask'd
             for
             it
             twice
             or
             thrice
             ,
             he
             calls
             for
             all
             his
             Servants
             ,
             ●…alls
             into
             such
             a
             Rage
             ,
             and
             strikes
             one
             of
             them
             with
             so
             much
             Violence
             that
             he
             wounds
             his
             own
             Hand
             ,
             and
             in
             such
             a
             manner
             too
             ,
             that
             it
             hindred
             him
             from
             killing
             himself
             out-right
             afterwards
             ;
             then
             he
             cry'd
             out
             aloud
             that
             his
             Son
             and
             his
             Servants
             had
             betray'd
             him
             to
             the
             Enemy
             ,
             Naked
             and
             Disarm'd
             ;
             upon
             which
             his
             
             Son
             and
             Friends
             running
             in
             Weeping
             ,
             and
             Embracing
             him
             ,
             he
             starts
             up
             and
             looking
             fiercely
             upon
             them
             ,
             crys
             ,
             
               When
               and
               were
               was
               it
               that
               I
               lost
               my
               Vnderstanding
               ?
               Why
               does
               not
               some
               body
               forsooth
               teach
               me
               what
               I
               ought
               to
               do
               ,
               that
               I
               must
               be
               disarm'd
               and
               not
               suffer'd
               to
               take
               my
               own
               Measures
               ?
               —
               And
               you
               dutiful
               ,
               Sir
               !
               why
               do
               not
               you
               tye
               your
               Fathers
               Hands
               behind
               him
               ,
               that
            
             Caesar
             
               when
               he
               comes
               may
               find
               me
               Helpless
               and
               Defenceless
               ?
               —
               As
               If
               I
               wanted
               a
               Sword
               ,
               when
               I
               can
               die
               ,
               if
               I
               thought
               sitting
               ,
               by
               stoping
               my
               Breath
               a
               little
               ,
               or
               dashing
               my
               Brains
               against
               the
               Wall
            
             ;
             upon
             this
             his
             Son
             going
             out
             Weeping
             ,
             he
             turns
             to
             the
             two
             Philosophers
             Demetrius
             and
             Apollonides
             ,
             who
             only
             were
             left
             with
             him
             ;
             
               And
               are
               you
               too
               of
               opinion
               ,
            
             says
             he
             ,
             
               that
               a
               Man
               of
               my
               Age
               ought
               to
               be
               forc'd
               to
               Live
               ,
               and
               do
               you
               sit
               here
               to
               watch
               me
               ,
               or
               do
               you
               bring
               any
               new
               Reason
               why
            
             Cato
             
               despairing
               of
               any
               other
               means
               of
               Safety
               ,
               ought
               to
               accept
               it
               from
               his
               Enemy
               ?
               If
               you
               do
               ,
               let
               me
               hear
               it
               ,
               that
               throwing
               off
               those
               Principles
               according
               to
               which
               we
               have
               hitherto
               Liv'd
               ,
               and
               being
               made
               more
               wise
               by
            
             Caesar
             ,
             
               we
               may
               be
               the
               more
               beholding
               to
               him
               ,
            
             &c.
             
             After
             this
             they
             going
             out
             ,
             and
             the
             Sword
             being
             brought
             him
             ,
             he
             cry'd
             now
             
               I
               am
               my
               own
            
             :
             Read
             over
             
               Plato's
               〈◊〉
               twice
               more
            
             ,
             and
             about
             break
             of
             Day
             Stabs
             himself
             .
             But
             this
             not
             being
             sufficient
             
             to
             kill
             him
             ,
             and
             the
             Wound
             being
             bound
             up
             he
             rends
             it
             open
             again
             ,
             pushes
             back
             the
             Surgeons
             ,
             tears
             his
             Bowels
             in
             peices
             with
             his
             own
             Hands
             ,
             and
             Expires
             :
             That
             which
             is
             most
             strange
             in
             all
             this
             is
             ,
             his
             Reading
             
             Plato's
             Phaedo
             so
             often
             ,
             because
             there
             is
             not
             one
             Passage
             in
             it
             to
             encourage
             Self-murther
             ,
             but
             many
             
               against
               it
            
             ;
             nay
             ,
             the
             whole
             is
             so
             ;
             for
             no
             one
             that
             admires
             the
             
               Death
               of
               Socrates
            
             ,
             can
             ever
             die
             like
             Cato
             .
          
           
             Montaigne
             quarrels
             with
             those
             who
             impute
             
             Cato's
             Death
             to
             fear
             of
             Caesar
             ,
             or
             to
             
               vain
               Glory
               ;
               Senseless
               People
            
             says
             he
             ,
             *
             
               he
               would
               rather
               have
               perform'd
               an
               handsome
               ,
               just
               and
               generous
               Action
               ,
               to
               have
               had
               Igno●…
               for
               his
               Reward
               ,
               than
               for
               Glory
               .
            
             I
             do
             not
             think
             Cato
             indeed
             was
             ever
             capable
             of
             〈◊〉
             his
             Courage
             was
             perfectly
             Roman
             ,
             and
             never
             fail'd
             his
             Integrity
             ,
             and
             if
             he
             was
             capable
             of
             
               vain
               Glory
            
             in
             some
             Passages
             of
             his
             Life
             ,
             I
             cannot
             see
             any
             ground
             for
             the
             least
             Imputation
             of
             it
             in
             his
             Death
             .
             This
             was
             owing
             much
             to
             his
             inflexible
             Temper
             ,
             and
             to
             that
             Sect
             which
             he
             profest
             even
             to
             Ostentation
             :
             But
             it
             is
             to
             be
             suspected
             that
             his
             hatred
             to
             Caesar
             was
             the
             chief
             cause
             of
             it
             ;
             that
             this
             mislead
             his
             Judgment
             ,
             made
             him
             
             give
             all
             
               for
               gone
               too
               soon
            
             ,
             and
             drove
             him
             into
             those
             
               strange
               Passions
            
             which
             he
             fell
             into
             before
             he
             Stabb'd
             himself
             ,
             and
             that
             
               furious
               Rage
            
             in
             which
             he
             Expir'd
             
               afterwards
               :
               Statilius
            
             who
             strove
             to
             imitate
             him
             in
             all
             things
             ,
             is
             said
             to
             have
             been
             a
             
               profest
               Caesar-hater
            
             ,
             all
             his
             last
             Words
             are
             
               full
               of
               Caesar
            
             ,
             and
             I
             do
             not
             doubt
             but
             every
             one
             will
             grant
             that
             if
             Pompey
             had
             been
             in
             
             Caesar's
             Circumstances
             ,
             Cato
             would
             have
             
               remov'd
               some
               whither
            
             ,
             and
             not
             have
             kill'd
             himself
             ;
             and
             this
             was
             the
             thing
             
               he
               should
               have
               done
            
             ,
             not
             surrender'd
             himself
             up
             to
             Caesar
             ,
             or
             sent
             to
             treat
             with
             him
             ;
             this
             indeed
             had
             been
             below
             his
             Character
             ,
             but
             retir'd
             and
             preserv'd
             himself
             for
             a
             better
             Opportunity
             of
             serving
             his
             Country
             ;
             whereas
             by
             giving
             way
             to
             
               his
               Passion
            
             and
             
               private
               Resentments
            
             he
             contributed
             
               greatly
               to
               the
               ruin
               of
               it
               .
            
          
           
             IV.
             This
             brings
             me
             to
             enquire
             into
             the
             Reasons
             which
             are
             usually
             given
             for
             his
             Death
             being
             so
             much
             applauded
             ;
             and
             to
             assign
             the
             true
             ones
             .
          
           
             It
             is
             generally
             supposed
             that
             Cato
             dy'd
             
               for
               the
               Liberty
               of
               Rome
            
             ,
             and
             this
             is
             one
             of
             the
             chief
             Grounds
             upon
             which
             the
             Encomiums
             of
             him
             were
             rais'd
             in
             after
             Ages
             :
             But
             it
             prov'd
             quite
             otherwise
             ,
             for
             next
             to
             
             Pompey's
             Death
             ,
             
             Cato's
             was
             the
             greatest
             
             blow
             that
             his
             Party
             ever
             receiv'd
             ;
             upon
             the
             News
             of
             it
             ,
             
               Juba
               ,
               Scipio
            
             and
             Petreius
             kill
             themselves
             immediately
             ,
             and
             Afranius
             surrendred
             ,
             who
             was
             afterwards
             Slai●…
             .
             These
             great
             Men
             had
             a
             dependance
             upon
             
               his
               Wisdom
               ,
               Honour
            
             and
             Reputation
             ;
             their
             〈◊〉
             Troops
             offer'd
             to
             
               obey
               him
               ;
               Juba
            
             cou'd
             have
             rais'd
             another
             Army
             immediately
             ,
             or
             all
             of
             them
             might
             have
             gone
             over
             into
             Spain
             to
             
             Pompey's
             Son.
             
             Cato's
             Speech
             to
             the
             People
             of
             Vtica
             is
             very
             Remarkable
             .
             
               That
               if
               they
               continu'd
               firm
               against
            
             Caesar
             
               they
               wou'd
               avoid
               his
               Contempt
               ,
               and
               the
               sooner
               find
               his
               Mercy
               ;
               that
            
             Caesar
             
               was
               perplext
               in
               many
               difficult
               Affairs
               ;
               that
               all
            
             Spain
             
               had
               declar'd
               for
               the
               younger
            
             Pompey
             ;
             that
             Rome
             
               had
               not
               yet
               taken
               the
               Yoak
               wholly
               ,
               but
               was
               ready
               to
               shake
               it
               off
               upon
               the
               first
               opportunity
               ;
               that
               it
               had
               fallen
               lower
               and
               yet
               rais'd
               it self
               .
            
             This
             was
             all
             very
             true
             ,
             but
             then
             it
             was
             as
             true
             to
             him
             as
             to
             them
             ,
             and
             since
             they
             rejected
             it
             ,
             he
             ought
             to
             have
             follow'd
             it
             :
             And
             if
             he
             had
             done
             so
             ,
             how
             many
             more
             tryals
             might
             he
             have
             had
             for
             the
             
               Liberty
               of
               Rome
               ,
               Africa
            
             had
             not
             been
             wholly
             lost
             at
             that
             time
             ,
             the
             younger
             Pompey
             would
             have
             had
             more
             time
             to
             have
             strengthned
             himself
             ,
             or
             had
             he
             gone
             to
             him
             with
             those
             excellent
             Commanders
             Petreius
             and
             Afranius
             ,
             't
             is
             very
             probable
             
             that
             Caesar
             might
             have
             lost
             that
             Battle
             ,
             which
             was
             the
             
               most
               doubtful
            
             and
             
               most
               bloody
            
             that
             he
             
               ever
               fought
            
             ;
             and
             which
             he
             gain'd
             only
             through
             the
             folly
             of
             Labienus
             ;
             or
             after
             that
             he
             might
             have
             retir'd
             into
             some
             place
             unknown
             ,
             for
             the
             Roman
             Empire
             was
             not
             extended
             to
             that
             degree
             then
             ,
             or
             ever
             after
             ,
             that
             there
             was
             no
             place
             to
             retire
             to
             ,
             no
             means
             of
             evading
             Tyrants
             fury
             but
             Self-murther
             :
             And
             though
             he
             could
             not
             
               have
               prevented
            
             Caesar's
             greatness
             ,
             yet
             he
             wou'd
             still
             have
             been
             
               a
               curb
               upon
               him
            
             ,
             and
             at
             least
             have
             made
             him
             use
             his
             Fortune
             more
             moderately
             ;
             nor
             was
             it
             long
             before
             Opportunity
             did
             offer
             it self
             to
             recover
             again
             his
             Countries
             Liberty
             .
          
           
             I
             do
             not
             think
             that
             Cato
             wou'd
             have
             been
             drawn
             into
             the
             Conspiracy
             against
             Caesar
             ;
             I
             believe
             his
             great
             Mind
             was
             not
             capable
             of
             consenting
             to
             the
             Murthering
             even
             of
             
               his
               mortal
               Enemy
               in
               so
               base
               a
               manner
            
             ;
             but
             afterwards
             he
             might
             possibly
             have
             joyn'd
             with
             them
             ,
             supported
             the
             Virtue
             of
             Brutus
             ,
             and
             restrain'd
             the
             Fury
             of
             Cassius
             against
             Anthony
             and
             young
             Octavius
             ,
             and
             wou'd
             have
             been
             in
             all
             respects
             a
             
               great
               strength
            
             to
             their
             Party
             ,
             for
             notwithstanding
             
             Brutus's
             Character
             ,
             his
             Ingratitude
             to
             Caesar
             lost
             him
             many
             Thousand
             Romans
             that
             would
             gladly
             have
             come
             in
             to
             Cato
             .
          
           
           
             Wherefore
             if
             we
             consider
             these
             things
             impartially
             ,
             though
             it
             is
             commonly
             said
             in
             Justification
             of
             
             Cato's
             Self-murther
             ,
             that
             he
             dy'd
             
               for
               the
               Liberty
            
             of
             Rome
             ,
             't
             is
             plain
             that
             he
             
               stabb'd
               it
               himself
            
             ;
             yet
             not
             purposely
             but
             accidentally
             ,
             in
             such
             a
             manner
             as
             a
             Man
             that
             resolves
             himself
             a
             Mischief
             ,
             might
             in
             his
             rage
             stab
             his
             own
             Father
             that
             cling'd
             about
             him
             .
          
           
             There
             is
             one
             thing
             by
             which
             Cicero
             wou'd
             prove
             that
             Cato
             ought
             to
             have
             dy'd
             in
             this
             manner
             ,
             and
             that
             is
             Decorum
             ,
             *
             which
             is
             the
             same
             with
             maintaining
             a
             Character
             ;
             a
             certain
             likeness
             between
             all
             our
             Actions
             ,
             an
             unalterable
             equability
             of
             Life
             :
             And
             this
             is
             grounded
             upon
             the
             difference
             between
             Universal
             and
             particular
             Humane
             Nature
             ,
             of
             which
             something
             has
             been
             said
             above
             ;
             This
             
               difference
               of
               particular
               Natures
               ,
               which
               forms
               the
               several
               Characters
               of
               Men
               ,
               is
               of
               that
               force
               ,
            
             says
             he
             ,
             that
             
               sometimes
               one
               Man
               ought
               to
               kill
               himself
               ,
            
             and
             yet
             another
             in
             the
             very
             same
             Circumstances
             
               ought
               not
               ;
               For
               was
            
             †
             not
             Cato's
             
               Case
               the
               very
               same
               with
               those
               others
               who
               surrendred
               themselves
               to
            
             Caesar
             in
             Africa
             ?
             
               and
               yet
               perhaps
            
             
             it
             would
             have
             been
             blameable
             in
             them
             to
             have
             kill'd
             themselves
             ,
             because
             their
             Manners
             were
             gentler
             and
             easier
             ;
             but
             as
             Nature
             had
             given
             Cato
             an
             incredible
             Gravity
             ,
             and
             he
             had
             confirm'd
             this
             by
             a
             perpetual
             Constancy
             ,
             and
             had
             always
             remain'd
             unmoveable
             in
             what
             he
             had
             once
             resolv'd
             and
             undertaken
             ;
             it
             became
             him
             rather
             to
             die
             than
             to
             see
             the
             Tyrants
             Face
             .
          
           
             Here
             this
             great
             Man
             seems
             to
             give
             in
             too
             much
             to
             the
             Principles
             of
             the
             Stoics
             ;
             upon
             which
             (
             though
             well
             corrected
             in
             other
             places
             )
             that
             excellent
             Treatise
             is
             founded
             :
             They
             laid
             down
             in
             the
             first
             place
             ,
             that
             a
             wise
             Man
             
               cou'd
               not
               possibly
               be
               mistaken
            
             ;
             upon
             this
             they
             advanc'd
             ,
             That
             
               such
               a
               Man
               ought
               never
               to
               change
               his
               Opinion
               ,
            
             or
             way
             of
             Living
             or
             Acting
             ,
             but
             be
             
               always
               the
               same
            
             :
             Now
             if
             the
             first
             cou'd
             have
             been
             true
             ,
             the
             latter
             wou'd
             have
             been
             reasonable
             ;
             but
             alas
             !
             it
             is
             far
             from
             being
             so
             ,
             the
             wisest
             and
             the
             best
             of
             Mankind
             may
             err
             in
             his
             Opinions
             and
             consequently
             in
             his
             Actions
             ;
             and
             therefore
             nothing
             can
             be
             more
             dangerous
             ,
             than
             to
             mantain
             that
             a
             Man
             
               ought
               never
               to
               alter
            
             .
             'T
             is
             true
             Levity
             and
             Inconstancy
             are
             great
             and
             unmanly
             Faults
             ;
             but
             next
             to
             the
             not
             being
             in
             any
             Errour
             
               at
               all
            
             't
             is
             the
             greatest
             Wisdom
             to
             get
             out
             of
             it
             quickly
             ;
             and
             the
             doing
             so
             is
             no
             more
             Levity
             and
             
             Inconstancy
             than
             when
             a
             Man
             has
             mistaken
             his
             way
             ,
             and
             is
             running
             upon
             a
             Precipice
             ,
             't
             is
             Levity
             and
             Inconstancy
             to
             
               turn
               back
               again
            
             .
             To
             persist
             in
             an
             Errour
             is
             Stupidity
             ;
             this
             is
             the
             Constancy
             the
             Decorum
             of
             Brutes
             ;
             but
             to
             get
             out
             assoon
             as
             possible
             ,
             not
             only
             becomes
             the
             Dignity
             of
             humane
             Nature
             ,
             but
             improves
             it
             in
             the
             
               highest
               manner
            
             ,
             since
             every
             Errour
             we
             leave
             the
             more
             we
             have
             of
             Truth
             ,
             and
             consequently
             partake
             the
             
               more
               of
               God
               himself
            
             .
          
           
             Decorum
             is
             the
             Beauty
             which
             is
             reflected
             from
             Vertuous
             Actions
             ,
             the
             
               first
               care
            
             shou'd
             be
             concerning
             the
             Actions
             ,
             that
             they
             be
             Virtuous
             ,
             and
             the
             Decorum
             will
             follow
             naturally
             ;
             but
             when
             People
             mind
             
               this
               first
            
             ,
             't
             will
             be
             always
             of
             ill
             Consequence
             .
             To
             observe
             a
             Resolution
             steadily
             is
             so
             much
             the
             worse
             ,
             if
             the
             Resolution
             be
             not
             just
             ,
             and
             is
             no
             more
             than
             being
             positively
             in
             the
             wrong
             ,
             wherefore
             it
             should
             have
             been
             prov'd
             first
             that
             Self-murther
             was
             Lawful
             ,
             for
             if
             it
             be
             not
             so
             ,
             no
             Plea
             can
             be
             weaker
             than
             that
             of
             Decorum
             ,
             which
             in
             this
             Case
             is
             nothing
             more
             than
             
               habitual
               Stubbornness
            
             and
             
               profess'd
               Injustice
            
             ;
             and
             as
             for
             the
             Evil
             which
             is
             pretendod
             here
             for
             
             Cato's
             dying
             ;
             Namely
             ,
             the
             
               seeing
               the
               Tyrants
               Face
            
             ;
             this
             was
             not
             necessary
             ;
             he
             might
             and
             ought
             to
             have
             sav'd
             himself
             with
             the
             other
             Senators
             ,
             and
             struggled
             
             still
             against
             all
             Opposition
             ,
             for
             the
             Publick
             Good
             ,
             as
             I
             said
             before
             ;
             and
             then
             Rome
             might
             have
             receiv'd
             him
             with
             open
             Arms
             ,
             as
             she
             did
             
               Terentius
               Varro
            
             ,
             after
             the
             Battle
             of
             Cannae
             ,
             though
             lost
             by
             his
             Rashness
             ,
             because
             he
             
               did
               not
               despair
               of
               her
               Safety
            
             ;
             or
             if
             she
             had
             not
             ,
             he
             had
             still
             observ'd
             Decorum
             ,
             in
             the
             best
             the
             noblest
             way
             ;
             for
             Duty
             will
             be
             always
             decent
             ,
             and
             
               nothing
               else
               can
               be
               truly
               so
               .
            
          
           
             This
             Passage
             of
             
             Cicero's
             puts
             me
             in
             mind
             of
             what
             I
             said
             concerning
             him
             above
             ,
             when
             I
             brought
             him
             in
             against
             Self-murther
             :
             He
             is
             so
             directly
             in
             his
             
               Somnium
               Scipionis
            
             ,
             as
             Macrobius
             shews
             sufficiently
             :
             *
             That
             Excellent
             Piece
             was
             written
             before
             
             Cato's
             Death
             ;
             when
             his
             Judgment
             was
             Free.
             Afterwards
             Cicero
             being
             of
             the
             same
             Party
             that
             Cato
             was
             ,
             and
             being
             carry'd
             away
             with
             that
             Torrent
             of
             Applause
             which
             that
             Age
             run
             into
             .
             He
             makes
             all
             the
             shifts
             he
             can
             to
             palliate
             and
             excuse
             his
             killing
             of
             himself
             ,
             and
             is
             very
             hard
             put
             to
             it
             to
             do
             so
             ,
             as
             may
             appear
             from
             the
             Instance
             which
             we
             have
             been
             just
             now
             discoursing
             of
             ;
             and
             his
             making
             
             Socrates's
             Case
             and
             his
             the
             same
             ,
             1.
             
             
               Tuscul.
               quaest
            
             .
             than
             which
             nothing
             can
             be
             
             more
             unreasonable
             ;
             but
             if
             any
             Body
             should
             be
             so
             zealous
             in
             this
             matter
             as
             not
             to
             be
             satisfy'd
             with
             this
             ;
             his
             Authority
             shall
             be
             wav'd
             if
             they
             please
             .
          
           
             To
             conclude
             this
             Point
             ,
             if
             it
             be
             ask'd
             after
             all
             ,
             What
             shall
             we
             say
             to
             those
             Encomiums
             which
             were
             given
             to
             this
             great
             Man
             ?
             How
             could
             so
             many
             People
             be
             in
             the
             wrong
             ?
             How
             could
             his
             Death
             ever
             have
             been
             so
             much
             Applauded
             if
             not
             Reasonable
             and
             Lawful
             ?
             The
             true
             Causes
             of
             this
             great
             Applause
             were
             ,
          
           
             1.
             
             That
             he
             was
             a
             Man
             really
             of
             the
             greatest
             Probity
             ,
             Honour
             ,
             Integrity
             ,
             Courage
             ,
             the
             truest
             Lover
             of
             his
             Country
             that
             can
             be
             found
             in
             any
             History
             ,
             that
             the
             Faults
             of
             his
             Life
             were
             fewer
             ,
             and
             the
             Excellencies
             brighter
             than
             any
             other
             Example
             can
             afford
             .
          
           
             2.
             
             That
             upon
             this
             Account
             the
             Character
             of
             the
             other
             Cato
             ,
             which
             was
             very
             great
             ,
             sunk
             into
             his
             ,
             and
             in
             after
             Ages
             what
             was
             said
             of
             the
             Former
             was
             attributed
             to
             the
             Latter
             .
          
           
             3.
             
             That
             as
             to
             his
             Death
             ,
             there
             are
             some
             Actions
             which
             become
             Famous
             not
             for
             their
             
               being
               Reasonable
            
             ,
             but
             for
             their
             happening
             at
             a
             
               particular
               time
               ;
               Cato
            
             kill'd
             himself
             
               just
               upon
               the
               alteration
            
             of
             the
             Roman
             Government
             ;
             He
             dy'd
             with
             the
             Roman
             
             Liberty
             most
             certainly
             ,
             whether
             he
             dy'd
             
               for
               it
               or
               no
            
             ,
             and
             the
             more
             that
             Liberty
             was
             miss'd
             ,
             the
             more
             was
             his
             Death
             Applauded
             ;
             the
             two
             great
             Revolutions
             of
             the
             
               Roman
               State
            
             ,
             the
             Birth
             and
             Death
             of
             that
             
               Glorious
               Republick
            
             was
             attended
             
               by
               the
               Self-murther
            
             of
             
               two
               most
               Virtuous
               Persons
            
             ,
             which
             being
             Celebrated
             with
             so
             many
             Encomiums
             ,
             has
             deceiv'd
             many
             People
             ;
             but
             the
             Virtues
             of
             their
             
               Lives
               conceal'd
            
             the
             Errours
             of
             their
             Deaths
             ,
             and
             the
             Publick
             being
             so
             far
             concern'd
             in
             them
             ,
             ran
             away
             with
             their
             Applause
             ,
             which
             Posterity
             has
             receiv'd
             from
             Age
             to
             Age
             without
             much
             Examination
             .
          
           
             From
             what
             has
             been
             said
             I
             hope
             it
             doth
             appear
             ,
             that
             as
             no
             Example
             of
             Self-murther
             ought
             to
             sway
             with
             us
             ,
             either
             upon
             account
             of
             the
             Romans
             Practice
             ,
             or
             the
             Doctrine
             of
             the
             Stoics
             ,
             so
             this
             of
             Cato
             in
             particular
             ought
             not
             to
             be
             of
             any
             Authority
             in
             this
             Case
             .
          
        
         
           
           
             
               CHAP.
               XII
            
             .
             Concerning
             Courage
             ,
             what
             the
             Nature
             ,
             Proper
             Object
             and
             Vse
             of
             it
             is
             .
             The
             mistakes
             concerning
             it
             ,
             and
             the
             occasions
             of
             them
             .
             That
             Self-murther
             is
             not
             the
             natural
             Effect
             of
             true
             Courage
             .
          
           
             OTher
             Pretences
             there
             are
             for
             Self-murther
             which
             are
             grounded
             upon
             mistaken
             Notions
             of
             Courage
             ,
             Honour
             and
             Liberty
             ;
             the
             first
             of
             which
             is
             Courage
             .
          
           
             In
             so
             Warlike
             an
             Age
             and
             Nation
             as
             this
             is
             ,
             it
             might
             perhaps
             be
             taken
             amiss
             ,
             for
             any
             one
             to
             enquire
             what
             Courage
             is
             :
             But
             that
             they
             who
             abound
             most
             in
             any
             thing
             that
             is
             commendable
             ,
             always
             bear
             the
             Examination
             of
             it
             best
             .
          
           
             Here
             we
             meet
             with
             our
             Author
             again
             ,
             who
             is
             more
             Lofty
             than
             usual
             upon
             this
             Occasion
             .
             *
             
               When
               I
               frame
               to
               my self
            
             ,
             says
             he
             ,
             
               a
               Martyrology
               of
               all
               which
               have
               perished
               ,
               by
               their
               own
               means
               ,
               for
               Religion
               ,
               Country
               ,
               Fame
               ,
               Love
               ,
               Ease
               ,
               Fear
               ,
               Shame
               ;
               I
               blush
               to
               see
               how
               ●…aked
               of
               Followers
               all
               Virtues
               are
               in
               respect
               of
               this
               Fortilude
               ,
            
             &c.
             
             The
             〈◊〉
             
             (
             as
             he
             calls
             it
             )
             follows
             consisting
             chiefly
             of
             Thieves
             ,
             Minions
             ,
             Gladiators
             .
          
           
             As
             to
             the
             Causes
             of
             this
             Fortitude
             which
             he
             mentions
             here
             ,
             to
             omit
             at
             present
             what
             relates
             to
             Religion
             ,
             what
             concerns
             dying
             for
             ones
             Country
             ,
             has
             †
             been
             spoken
             to
             at
             large
             ,
             the
             Motive
             of
             Fame
             shall
             be
             consider'd
             in
             the
             next
             Chapter
             ,
             as
             also
             that
             of
             Shame
             .
             But
             how
             the
             killing
             of
             ones
             self
             upon
             the
             account
             of
             Ease
             ,
             Love
             ,
             nay
             Fear
             too
             ,
             shou'd
             be
             Instances
             of
             Fortitude
             is
             very
             strange
             .
          
           
             By
             Fortitude
             here
             I
             suppose
             meant
             the
             same
             with
             what
             is
             call'd
             Courage
             .
             This
             being
             generally
             look'd
             upon
             as
             a
             great
             Virtue
             ,
             and
             Self-murther
             believ'd
             to
             be
             an
             Effect
             of
             it
             :
             It
             will
             be
             necessary
             to
             make
             a
             particular
             enquiry
             into
             it
             ,
             not
             only
             for
             the
             clearing
             of
             this
             Mistake
             ,
             but
             several
             others
             rising
             from
             the
             same
             Root
             .
          
           
             1.
             
             Let
             us
             see
             what
             is
             the
             Nature
             ,
             Object
             and
             use
             of
             Courage
             ,
             particularly
             as
             Rational
             and
             Humane
             .
          
           
             2.
             
             What
             the
             Mistakes
             are
             concerning
             it
             ,
             and
             what
             are
             probably
             the
             Causes
             of
             them
             .
             And
             this
             being
             done
             I
             shall
             shew
             ,
          
           
           
             3.
             
             That
             Self-murther
             is
             not
             the
             Effect
             of
             true
             Courage
             .
          
           
             1.
             
             As
             to
             the
             Nature
             of
             it
             ,
             Courage
             is
             only
             the
             Effect
             of
             an
             active
             and
             vigorous
             heat
             in
             the
             Heart
             as
             its
             Name
             imports
             in
             many
             Modern
             Languages
             ,
             which
             Heat
             sends
             forth
             many
             brisk
             and
             lively
             Spirits
             which
             diffuse
             themselves
             through
             the
             whole
             Body
             and
             prompt
             it
             to
             Action
             ;
             so
             that
             this
             is
             Common
             to
             other
             Creatures
             as
             well
             as
             Man
             ;
             and
             therefore
             not
             any
             Virtue
             naturally
             ,
             the
             Virtue
             of
             it
             depends
             upon
             the
             goodness
             of
             the
             Object
             ,
             and
             proper
             use
             of
             it
             .
          
           
             2.
             
             As
             to
             the
             Object
             :
             All
             Objects
             work
             upon
             Creatures
             which
             have
             Life
             either
             under
             the
             Notion
             of
             Good
             ,
             or
             under
             the
             Notion
             of
             Evil
             (
             as
             to
             things
             indifferent
             our
             Passions
             are
             not
             concerned
             about
             them
             :
             )
             As
             to
             what
             is
             or
             seems
             Good
             ,
             if
             this
             is
             easie
             to
             be
             obtain'd
             ,
             the
             very
             Appearance
             of
             it
             is
             sufficient
             to
             make
             the
             Soul
             reach
             after
             it
             without
             any
             occasion
             for
             Courage
             ;
             and
             if
             we
             cou'd
             imagine
             a
             Man
             to
             be
             wholly
             at
             ease
             ,
             to
             abound
             in
             all
             things
             he
             can
             wish
             for
             ,
             and
             to
             be
             secure
             in
             the
             enjoyment
             of
             them
             ,
             such
             a
             one
             wou'd
             have
             no
             need
             of
             Courage
             ,
             and
             therefore
             it
             wou'd
             languish
             and
             die
             away
             
             by
             Degrees
             .
             But
             on
             the
             other
             side
             ,
             if
             any
             thing
             presents
             it self
             as
             an
             obstacle
             in
             the
             way
             to
             that
             which
             we
             take
             to
             be
             Good
             ,
             or
             if
             any
             thing
             which
             we
             take
             to
             be
             Evil
             threatens
             us
             with
             danger
             ,
             then
             the
             Soul
             looks
             out
             and
             views
             the
             Enemy
             ,
             and
             according
             as
             it
             finds
             its
             strength
             prepares
             to
             attack
             or
             resist
             it
             ;
             from
             whence
             it
             appears
             that
             the
             proper
             Object
             of
             Courage
             is
             Evil.
             Thus
             a
             Modern
             Author
             ,
             *
             
               Fear
               is
               the
               Opinion
               of
               hurt
               from
               the
               Object
               ,
               Courage
               is
               the
               hope
               of
               avoiding
               that
               Hurt
               by
               Resistance
               .
            
             Or
             as
             another
             ,
             †
             
               Courage
               is
               a
               Power
               of
               the
            
             Soul
             
               which
               employs
               the
               Forces
               of
               the
               Mind
               to
               overcome
               Evils
               ,
               or
               to
               put
               a
               stop
               to
               '
               em
               .
            
             From
             whence
             we
             also
             come
             to
             a
             knowledge
             of
          
           
             3.
             
             The
             proper
             use
             of
             Courage
             ,
             namely
             to
             Attack
             or
             Resist
             what
             is
             Evil.
             
          
           
             What
             has
             been
             said
             hi●…herto
             may
             belong
             to
             Beasts
             as
             well
             as
             Man
             ,
             the
             proper
             use
             of
             Courage
             ,
             as
             belonging
             to
             Man
             ,
             consists
             in
             the
             promoting
             that
             End
             for
             which
             he
             receiv'd
             Life
             ;
             the
             use
             of
             Courage
             in
             Beasts
             is
             to
             preserve
             Life
             ,
             but
             since
             Li●e
             was
             given
             Man
             to
             a
             more
             excellent
             End
             ,
             as
             has
             been
             shewn
             ;
             whatever
             Springs
             there
             are
             in
             Humane
             Nature
             ,
             of
             which
             
             Courage
             is
             one
             of
             the
             Chief
             ,
             must
             be
             suppos'd
             to
             be
             intended
             ,
             as
             subservient
             to
             this
             End
             ,
             and
             therefore
             the
             Justness
             and
             Regularity
             of
             their
             Motion
             ,
             must
             be
             measur'd
             by
             it
             accordingly
             .
             First
             then
             humane
             Courage
             ought
             to
             be
             inform'd
             truly
             concerning
             its
             Object
             ,
             to
             have
             a
             
               right
               and
               certain
            
             knowledge
             of
             its
             
               being
               Evil
            
             ,
             which
             Reason
             will
             quickly
             discover
             :
             Secondly
             it
             ought
             to
             Attack
             or
             Resist
             that
             Evil
             in
             such
             〈◊〉
             manner
             ,
             limited
             and
             directed
             by
             such
             Virtues
             as
             may
             hinder
             it
             from
             interfering
             with
             any
             part
             of
             our
             Duty
             towards
             God
             ,
             our
             Neighbour
             ,
             or
             our selves
             .
             This
             makes
             Courage
             to
             be
             founded
             upon
             Justice
             ,
             and
             directed
             by
             it
             ,
             otherwise
             it
             wou'd
             be
             Evil
             it self
             .
          
           
             It
             has
             been
             said
             already
             that
             Courage
             is
             twofold
             ,
             either
             such
             as
             Attacks
             or
             such
             as
             Resists
             Evil.
             Let
             us
             bring
             both
             of
             them
             to
             these
             Rules
             .
          
           
             1.
             
             As
             to
             that
             part
             of
             Courage
             which
             consists
             in
             Attacking
             Evil
             ,
             the
             measure
             of
             this
             is
             ,
             that
             the
             Evil
             be
             real
             which
             we
             attack
             ,
             that
             it
             be
             attack'd
             with
             *
             Justice
             ;
             from
             whence
             it
             follows
             that
             a
             Man's
             
             Courage
             ought
             not
             to
             be
             the
             Instrument
             of
             his
             Ambition
             ,
             his
             Covetousness
             ,
             Anger
             ,
             or
             Revenge
             ;
             for
             these
             will
             make
             him
             not
             only
             fancy
             Evil
             where
             there
             is
             none
             ,
             but
             attack
             it
             in
             such
             a
             manner
             as
             is
             most
             unjust
             :
             In
             this
             regard
             Beasts
             use
             their
             Courage
             better
             than
             Men
             ,
             they
             always
             do
             it
             in
             defence
             of
             Life
             ,
             to
             supply
             their
             Hunger
             ,
             or
             to
             escape
             Death
             ,
             when
             threaten'd
             some
             other
             way
             .
             But
             Man
             employs
             it
             against
             Man
             ,
             when
             Life
             is
             far
             from
             being
             in
             danger
             ,
             only
             to
             usurp
             over
             him
             ;
             and
             therefore
             this
             kind
             of
             Courage
             is
             rarely
             employed
             by
             good
             Men
             ,
             unless
             upon
             extreme
             Necessity
             ;
             and
             yet
             even
             where
             such
             Necessity
             requires
             it
             ,
             it
             must
             be
             always
             closely
             attended
             by
             Justice
             and
             Goodness
             ,
             without
             which
             it
             would
             be
             nothing
             but
             injurious
             Insolence
             .
          
           
             Yet
             commonly
             speaking
             there
             is
             seldom
             any
             thing
             in
             the
             World
             less
             regarded
             than
             Justice
             ,
             by
             those
             who
             value
             themselves
             most
             upon
             this
             kind
             of
             Courage
             ;
             pushing
             Courage
             as
             some
             call
             it
             ,
             and
             what
             is
             most
             strange
             ,
             although
             the
             World
             sut●…ers
             so
             much
             by
             it
             ,
             there
             is
             nothing
             that
             it
             is
             more
             apt
             to
             admire
             .
          
           
             Hence
             it
             is
             that
             Impudence
             and
             Cruelty
             ,
             Noise
             and
             Madness
             ,
             want
             of
             Sence
             as
             much
             as
             Virtue
             ,
             Oaths
             ,
             Violence
             ,
             Rashness
             ,
             
             Revenge
             ,
             Injuring
             Man
             ,
             and
             Blaspheming
             God
             is
             so
             often
             counted
             Courage
             .
          
           
             These
             Mistakes
             begin
             early
             ,
             they
             are
             some
             of
             the
             first
             Effects
             of
             the
             Baseness
             ,
             and
             Degenerateness
             of
             humane
             Nature
             .
             Men
             either
             out
             of
             Cowardize
             ,
             Worship
             what
             they
             fear
             ,
             or
             else
             Admire
             it
             ,
             because
             they
             find
             the
             same
             Principles
             in
             themselves
             ,
             by
             which
             it
             usually
             Acts
             ,
             as
             Pride
             ,
             Ambition
             ,
             Covetousness
             ,
             Revenge
             ;
             and
             would
             be
             glad
             to
             have
             it
             as
             an
             Instrument
             to
             compass
             such
             Ends
             as
             these
             aim
             at
             :
             This
             ill
             grounded
             Admiration
             is
             nourish'd
             afterwards
             by
             the
             Honour
             and
             Titles
             which
             are
             given
             to
             this
             successful
             Injustice
             ,
             as
             such
             an
             one
             the
             
               Conquerour
               ,
               or
               the
               Great
            
             ;
             and
             by
             some
             Characters
             in
             Heroic
             Poetry
             .
             But
             Conquerour
             is
             generally
             a
             Fatal
             Title
             ,
             the
             Badge
             of
             Absolute
             Slavery
             ,
             and
             is
             generally
             selt
             more
             by
             the
             Heroes
             own
             Country
             than
             those
             which
             he
             adds
             to
             it
             .
          
           
             And
             what
             should
             be
             meant
             by
             such
             an
             one
             the
             Great
             ?
             The
             great
             Promoter
             of
             Arts
             and
             Sciences
             ,
             the
             great
             Encourager
             of
             Virtue
             ;
             No
             ,
             the
             great
             Invader
             and
             Destroyer
             of
             Mankind
             :
             Or
             what
             are
             many
             of
             the
             Heroes
             of
             Poetry
             if
             stript
             of
             the
             Ornaments
             of
             Numbers
             ,
             Wit
             and
             Eloquence
             ,
             and
             consider'd
             in
             
             themselves
             ?
             Besides
             how
             oft
             is
             the
             Poet
             misunderstood
             and
             thought
             to
             Paint
             a
             Demi-God
             ,
             when
             he
             intended
             perhaps
             a
             Centaur
             .
          
           
             Thus
             Alexander
             himself
             seems
             to
             have
             been
             misled
             ,
             when
             coming
             to
             
             Achilles's
             Tomb
             ,
             *
             he
             is
             said
             to
             have
             cry'd
             out
             ,
             
               O
               happy
               Youth
               who
               hadst
               such
               a
               Poet
               as
            
             Homer
             
               to
               Record
               thy
               Deeds
            
             .
             This
             false
             Admiration
             betrayed
             him
             into
             one
             of
             the
             worst
             Actions
             of
             his
             Life
             ,
             the
             dragging
             the
             †
             Gallant
             Batis
             Governour
             of
             Gaza
             round
             that
             Town
             ,
             as
             the
             other
             had
             done
             Hector
             ,
             only
             for
             having
             defended
             it
             Faithfully
             and
             Honourably
             .
          
           
             Homer
             indeed
             was
             an
             Admirable
             Poet
             ,
             he
             always
             drew
             to
             the
             Life
             whatever
             the
             Original
             was
             ;
             he
             represents
             Thersites
             Naturally
             ,
             so
             does
             he
             Achilles
             too
             ,
             but
             this
             was
             the
             worse
             for
             him
             ;
             for
             Achilles
             was
             nothing
             but
             an
             insolent
             Bravo
             ,
             Lustful
             ,
             Passionate
             ,
             Inexorable
             ,
             Barbarous
             ;
             
             Homer's
             design
             in
             that
             Poem
             was
             to
             shew
             ,
             the
             ill
             Consequences
             of
             Dissention
             among
             Generals
             of
             several
             Governments
             in
             the
             same
             intre●…t
             .
             A
             lasting
             Lesson
             for
             Greece
             ,
             which
             was
             divided
             into
             several
             little
             States
             .
             Not
             
             〈◊〉
             〈◊〉
             for
             a
             Pattern
             to
             be
             〈◊〉
             〈◊〉
             〈◊〉
             and
             Insolence
             broke
             that
             〈◊〉
             〈◊〉
             was
             the
             Death
             of
             so
             many
             〈◊〉
             〈◊〉
             .
             Indeed
             few
             Heroes
             would
             〈◊〉
             〈◊〉
             to
             their
             Poets
             or
             Historians
             〈◊〉
             〈◊〉
             did
             'em
             Justice
             .
             These
             are
             the
             〈◊〉
             of
             the
             Mistakes
             concerning
             this
             sort
             〈◊〉
             Courage
             ,
             which
             imposes
             upon
             Mankind
             ,
             first
             by
             its
             Noise
             and
             Splendor
             ,
             and
             afterwards
             often
             enslaves
             them
             .
          
           
             I
             have
             been
             the
             more
             particular
             in
             this
             matter
             ,
             because
             this
             lawless
             Arrogance
             ,
             which
             is
             often
             sowr'd
             into
             a
             surly
             Brutishness
             ,
             after
             it
             has
             been
             long
             Injurious
             to
             Man
             ,
             and
             Insolent
             to
             God
             ,
             when
             any
             thing
             happens
             cross
             to
             it
             ,
             and
             it
             is
             Check'd
             or
             Controul'd
             by
             Providence
             ,
             is
             very
             apt
             to
             fly
             out
             into
             Rage
             and
             Indignation
             ,
             and
             because
             it
             cannot
             reach
             that
             ,
             falls
             upon
             it self
             ,
             and
             so
             becomes
             one
             of
             the
             most
             common
             Causes
             of
             Self-murther
             ;
             which
             ignorant
             People
             take
             to
             be
             an
             Effect
             of
             Courage
             accordingly
             .
          
           
             2.
             
             The
             other
             part
             of
             Courage
             consists
             in
             the
             resistance
             of
             Evil.
             And
             is
             that
             firmness
             and
             constancy
             of
             Mind
             ,
             whereby
             it
             supports
             it self
             undauntedly
             under
             all
             Calamities
             ,
             this
             is
             the
             more
             noble
             sort
             of
             Courage
             ;
             because
             a
             Man
             cannot
             be
             unjust
             here
             towards
             his
             Neighbour
             ,
             or
             towards
             
             his
             God
             ;
             for
             this
             consists
             in
             the
             bearing
             of
             all
             Events
             with
             Patience
             ,
             whether
             they
             be
             Poverty
             ,
             Pain
             ,
             Loss
             of
             Senses
             ,
             Friends
             or
             Children
             ,
             Disgrace
             ,
             &c.
             
             Some
             one
             of
             which
             ,
             at
             least
             ,
             befal
             most
             Men
             sometime
             or
             other
             ,
             and
             therefore
             every
             one
             ought
             to
             be
             provided
             with
             this
             kind
             of
             Courage
             ,
             whatever
             he
             is
             with
             the
             other
             ,
             because
             there
             are
             much
             fewer
             Evils
             that
             require
             being
             resisted
             by
             Violence
             ,
             than
             by
             Patience
             :
             This
             then
             is
             that
             Fortithan
             which
             the
             Soul
             should
             have
             always
             ready
             to
             retire
             unto
             ,
             when
             it
             is
             surprized
             by
             sudden
             Evils
             ;
             and
             then
             it
             is
             ,
             then
             chiefly
             that
             it
             has
             the
             most
             glorious
             opportunity
             of
             discovering
             it self
             ;
             for
             what
             nobler
             Idea
             can
             we
             form
             of
             humane
             Nature
             ,
             than
             to
             consider
             it
             beset
             by
             several
             Evils
             at
             once
             ,
             attack'd
             in
             its
             Body
             ,
             Reputation
             ,
             and
             Estate
             ,
             and
             yet
             undaunted
             :
             And
             though
             left
             singly
             and
             alone
             ,
             Arming
             it self
             with
             Resolution
             ,
             Patience
             ,
             and
             Constancy
             ;
             whatever
             has
             been
             said
             of
             the
             Vulcanian
             Arms
             of
             Old
             ,
             such
             as
             these
             are
             Impenetrable
             indeed
             ,
             because
             well
             wrought
             and
             tempered
             by
             deliberate
             Reason
             ,
             by
             God
             himself
             ,
             and
             bestowed
             by
             him
             upon
             the
             greatest
             and
             the
             best
             Men
             only
             .
             But
             alas
             !
             though
             this
             part
             of
             Courage
             is
             so
             necessary
             to
             Mankind
             ,
             yet
             
             it
             is
             least
             regarded
             ,
             because
             't
             is
             against
             the
             wild
             Appetites
             and
             Passions
             which
             are
             indulg'd
             by
             the
             other
             ;
             it
             has
             no
             Noise
             ,
             Pomp
             and
             Ostentation
             ,
             which
             glitter
             splendidly
             upon
             Corrupted
             Fancies
             ;
             but
             is
             Calm
             ,
             Easie
             ,
             Regular
             and
             Modest
             ,
             as
             all
             the
             Steps
             of
             Virtue
             ,
             when
             guided
             by
             right
             Reason
             are
             .
          
           
             If
             this
             is
             a
             right
             Account
             of
             Courage
             then
             ,
          
           
             3.
             
             Self-murther
             cannot
             be
             any
             Genuine
             or
             Natural
             Effect
             of
             it
             ,
             in
             which
             of
             these
             Senses
             soever
             we
             take
             it
             ,
             for
             ,
          
           
             1.
             
             That
             which
             makes
             the
             difference
             between
             Brutal
             and
             Humane
             Courage
             is
             Reason
             and
             Justice
             ;
             now
             Self-murther
             has
             been
             shown
             at
             large
             to
             be
             highly
             against
             these
             ,
             to
             be
             an
             Act
             of
             the
             greatest
             Injustice
             ,
             and
             therefore
             in
             this
             Regard
             cannot
             be
             the
             Effect
             of
             Courage
             as
             Humane
             and
             Rational
             ;
             nor
             can
             it
             be
             the
             Effect
             of
             Brutal
             Courage
             properly
             so
             call'd
             ,
             because
             there
             is
             no
             Beast
             ,
             though
             never
             so
             remarkable
             for
             Courage
             ,
             that
             ever
             destroys
             it self
             ;
             this
             will
             appear
             more
             plain
             if
             we
             consider
             ,
          
           
             2.
             
             The
             proper
             object
             of
             Courage
             which
             is
             Evil
             ,
             I
             will
             not
             stay
             to
             show
             here
             how
             often
             Evil
             is
             falsely
             Represented
             and
             Magnisied
             ,
             or
             how
             many
             ways
             it
             is
             mistaken
             ,
             
             but
             supposing
             that
             to
             be
             really
             Evil
             which
             Men
             take
             to
             be
             so
             ;
             yet
             in
             the
             Case
             of
             Self-murther
             ,
             the
             Soul
             instead
             of
             attacking
             or
             resisting
             what
             it
             takes
             to
             be
             Evil
             ,
             flies
             away
             from
             it
             ;
             and
             therefore
             this
             Act
             is
             no
             more
             an
             Argument
             of
             true
             Courage
             than
             the
             rushing
             into
             a
             Torrent
             ,
             the
             leaping
             down
             a
             Pit
             or
             Precipice
             in
             a
             Panic
             Fright
             ,
             is
             so
             .
          
           
             If
             Courage
             is
             the
             attacking
             or
             resistance
             of
             Evil
             ,
             as
             has
             been
             shewn
             ,
             then
             Death
             must
             be
             look'd
             upon
             as
             an
             Evil
             ,
             before
             any
             Man
             can
             be
             suppos'd
             to
             shew
             his
             Courage
             by
             killing
             himself
             ;
             for
             where
             there
             is
             no
             Evil
             ,
             there
             can
             be
             no
             occasion
             for
             Courage
             .
             Death
             can
             never
             be
             an
             Evil
             but
             when
             Life
             is
             casie
             and
             happy
             ,
             and
             look'd
             upon
             as
             a
             great
             Good
             ;
             this
             makes
             it
             so
             honourable
             for
             People
             of
             Quality
             who
             abound
             in
             Wealth
             and
             Power
             ,
             and
             all
             such
             things
             as
             make
             Life
             desirable
             ,
             to
             hazard
             theirs
             for
             the
             Publick
             .
             But
             to
             them
             that
             kill
             themselves
             ,
             Life
             cannot
             seem
             Good
             but
             Evil
             :
             And
             when
             Life
             becomes
             an
             Evil
             ,
             through
             great
             Pain
             ,
             Poverty
             ,
             Disgrace
             ,
             &c.
             then
             Death
             must
             be
             look'd
             upon
             as
             Good
             proportionably
             ;
             and
             if
             so
             ,
             there
             can
             be
             no
             Courage
             in
             running
             to
             it
             .
             But
             on
             the
             contrary
             ,
             't
             is
             the
             part
             of
             a
             brave
             Man
             ,
             when
             Life
             becomes
             an
             Evil
             to
             him
             ,
             not
             to
             
             fly
             to
             Death
             ,
             but
             to
             turn
             Head
             and
             engage
             with
             the
             Misfortunes
             of
             Life
             ;
             for
             here
             lies
             the
             Enemy
             as
             Caesar
             told
             his
             frightn'd
             Souldier
             ,
             An
             
               unhappy
               Life
            
             is
             the
             Field
             for
             true
             Courage
             and
             Magnanimity
             ;
             whereas
             the
             killing
             of
             ones
             self
             is
             plainly
             to
             decline
             the
             Combat
             ,
             to
             convey
             ones
             self
             away
             ,
             out
             of
             the
             reach
             of
             the
             Eneny
             ,
             to
             pass
             from
             a
             state
             of
             Misery
             ,
             into
             a
             state
             of
             Ease
             or
             Indolency
             at
             least
             ,
             
               as
               they
               suppose
            
             ;
             and
             this
             sure
             can
             be
             no
             great
             Argument
             of
             Courage
             .
          
           
             That
             which
             is
             most
             apt
             to
             deceive
             People
             upon
             this
             Account
             ,
             is
             the
             Notion
             which
             the
             World
             generally
             has
             of
             Death
             ,
             as
             the
             greatest
             of
             all
             Evils
             ,
             that
             it
             takes
             us
             through
             a
             Thousand
             Pains
             and
             Tortures
             from
             our
             Friends
             and
             Relations
             ,
             our
             Projects
             and
             Possessions
             ,
             and
             all
             the
             Enjoyments
             of
             the
             World
             :
             All
             which
             Terrours
             are
             increas'd
             by
             the
             sight
             of
             the
             Death
             of
             some
             dear
             Friend
             or
             near
             Relation
             ;
             for
             then
             humane
             Nature
             Starts
             and
             Trembles
             at
             the
             Ghastly
             looks
             and
             Convulsions
             of
             Expiration
             .
          
           
             These
             are
             the
             things
             which
             make
             People
             grow
             up
             in
             a
             detestation
             of
             Death
             ,
             and
             this
             is
             still
             augmented
             the
             more
             happy
             they
             are
             in
             their
             outward
             Circumstances
             ;
             Wherefore
             they
             who
             kill
             themselves
             may
             
             seem
             indeed
             to
             such
             People
             to
             have
             a
             great
             deal
             of
             Courage
             ,
             because
             these
             run
             voluntarily
             into
             that
             which
             they
             abhor
             as
             the
             worst
             of
             Evils
             ;
             whereas
             the
             Notion
             of
             Life
             and
             Death
             is
             quite
             contrary
             in
             such
             unfortunate
             Creatures
             ;
             't
             is
             some
             Pain
             ,
             some
             discontent
             that
             drives
             them
             to
             this
             Violence
             ;
             upon
             account
             of
             which
             Death
             ,
             as
             I
             said
             before
             ,
             becomes
             the
             Good
             ,
             and
             Life
             the
             Evil
             ;
             therefore
             as
             it
             wou'd
             be
             true
             Courage
             in
             Health
             or
             Prosperity
             to
             
               suffer
               Death
            
             ,
             rather
             than
             commit
             
               a
               Crime
            
             :
             So
             in
             Sickness
             or
             any
             Adversity
             it
             would
             be
             the
             same
             ,
             to
             
               undergo
               Life
            
             rather
             than
             be
             
               guilty
               of
               Self-murther
            
             ;
             for
             he
             who
             parts
             with
             Life
             ,
             because
             he
             thinks
             himself
             Unhappy
             ;
             parts
             with
             nothing
             but
             what
             he
             is
             
               griev'd
               withal
            
             .
             He
             only
             lays
             down
             his
             Burthen
             ,
             quits
             his
             Virtue
             ,
             his
             Arms
             ,
             for
             fear
             of
             the
             Enemy
             ,
             and
             where
             can
             be
             the
             Courage
             of
             this
             ;
             even
             Sardinapalus
             and
             Nero
             ,
             cou'd
             desert
             their
             Station
             in
             this
             manner
             ;
             and
             why
             not
             with
             as
             much
             Bravery
             as
             any
             other
             can
             pretend
             to
             ,
             In
             a
             Word
             ,
             when
             the
             Heart
             gives
             way
             to
             Evils
             and
             Asslictions
             ,
             when
             Hope
             is
             gone
             and
             Despair
             enter'd
             ,
             Men
             may
             make
             themselves
             away
             out
             of
             tenderness
             and
             softness
             ;
             there
             being
             little
             or
             no
             Pain
             to
             be
             selt
             in
             Voluntary
             Death
             ;
             especially
             if
             
             Men
             will
             take
             but
             as
             much
             care
             as
             Brutus
             did
             ,
             to
             place
             the
             Weapon
             right
             ,
             or
             as
             the
             Emperour
             Adrian
             to
             have
             the
             Mortal
             Place
             mark'd
             out
             exactly
             .
          
           
             What
             ,
             shall
             we
             say
             then
             ,
             that
             all
             Men
             are
             Cowards
             that
             kill
             themselves
             ?
             No
             ;
             but
             that
             this
             particular
             Act
             has
             naturally
             more
             of
             Cowardice
             than
             Courage
             in
             it
             ,
             and
             is
             in
             those
             who
             have
             signaliz'd
             their
             Courage
             an
             act
             of
             Revenge
             or
             Indignation
             ;
             and
             therefore
             though
             some
             Men
             of
             Courage
             have
             kill'd
             themselves
             ,
             yet
             since
             the
             Nature
             of
             Courage
             consists
             in
             resisting
             Evil
             ,
             and
             Self-murther
             is
             the
             flying
             from
             Evil
             ;
             since
             many
             Women
             and
             Slaves
             ,
             many
             Effeminate
             Men
             and
             Notorious
             Cowards
             ,
             many
             for
             Ease
             or
             Fear
             ,
             as
             our
             
               Author
               himself
            
             confesses
             ,
             have
             kill'd
             themselves
             .
             Self-murther
             ought
             not
             to
             be
             look'd
             upon
             as
             the
             natural
             effect
             of
             Courage
             .
          
           
             To
             confirm
             what
             has
             been
             said
             ,
             I
             shall
             call
             several
             Persons
             of
             unquestionable
             Authority
             .
          
           
             The
             Character
             of
             Hercules
             is
             certainly
             perfect
             as
             to
             Courage
             ;
             and
             yet
             Euripides
             representing
             him
             in
             the
             greatest
             Affliction
             that
             ever
             Man
             could
             suffer
             through
             his
             own
             Fault
             ;
             his
             Wife
             and
             Children
             lying
             Murther'd
             round
             him
             ,
             by
             his
             own
             
             Hand
             in
             his
             Madness
             :
             At
             first
             he
             has
             thoughts
             of
             killing
             himself
             ,
             but
             immediately
             he
             checks
             himself
             with
             the
             Consideration
             ;
             *
             
               that
               he
               will
               not
               have
               his
               Courage
               question'd
               by
               doing
               so
               ;
               that
               whoever
               cannot
               bear
               great
               Calamity
               will
               not
               dare
               to
               meet
               his
               Enemy
               in
               the
               Field
               .
               Wherefore
               he
               resolves
               to
               expect
               his
               Death
               boldly
               ,
            
             and
             not
             to
             force
             it
             upon
             himself
             .
          
           
             †
             
               Another
               tells
               us
               ,
               that
            
             to
             die
             wilfully
             for
             Poverty
             ,
             Love
             ,
             or
             any
             Grievance
             ,
             is
             so
             far
             from
             being
             any
             sign
             of
             Courage
             ,
             that
             it
             is
             meer
             Cowardice
             ;
             for
             to
             avoid
             what
             is
             grievous
             ,
             is
             nothing
             but
             Softness
             and
             Esseminacy
             ;
             for
             no
             body
             chooses
             such
             a
             Death
             because
             't
             is
             Honourable
             ,
             but
             because
             it
             frees
             him
             from
             an
             Evil
             which
             he
             cannot
             bear
             ;
             
               and
               to
               be
               so
               affected
               is
               Cowardice
               .
            
          
           
             ‖
             'T
             is
             the
             part
             of
             a
             brave
             Man
             ,
             rather
             to
             despise
             Death
             ,
             than
             hate
             Life
             .
             Cowards
             often
             undervalue
             their
             Being
             ,
             
               only
               to
               avoid
               what
               is
               troublesome
               ;
               but
               true
               Courage
               tries
               all
               things
               .
            
          
           
             *
             Let
             me
             add
             one
             more
             ,
             
               't
               is
               not
               lawful
            
             
             
               nor
               becoming
               a
               Man
               of
               Courage
               to
               bend
               under
               his
               Destiny
               and
               not
               embrace
               whatever
               happens
               undauntedly
               ;
               but
               run
               poorly
               away
               from
               it
               .
            
             This
             was
             the
             great
             Brutus
             who
             thus
             condemn'd
             Cato's
             Death
             ,
             when
             cool
             and
             deliberate
             ,
             and
             before
             he
             doubted
             whether
             Virtue
             was
             any
             thing
             but
             an
             Aery
             Name
             ;
             *
             When
             he
             came
             to
             do
             so
             ,
             no
             wonder
             that
             he
             kill'd
             himself
             .
          
        
         
           
           
             
               CHAP.
               XIII
            
             .
             Of
             Honour
             :
             That
             this
             is
             twofold
             ,
             either
             Inward
             ,
             a
             Principle
             of
             Virtue
             ;
             or
             Outward
             ,
             the
             Applause
             which
             follows
             upon
             it
             ;
             That
             neither
             of
             these
             can
             ever
             require
             Self-muriher
             :
             The
             mistakes
             concerning
             Honour
             ,
             which
             occasion
             it
             .
             Objections
             answer'd
             .
          
           
             THe
             next
             pretence
             for
             Self-murther
             is
             Honour
             .
             There
             is
             nothing
             I
             think
             that
             is
             more
             generally
             pretended
             to
             than
             this
             ,
             excepting
             Wit
             only
             ;
             and
             yet
             this
             seems
             to
             be
             as
             little
             understood
             as
             that
             ;
             Honour
             People
             find
             is
             something
             that
             is
             commendable
             ,
             though
             what
             it
             is
             they
             cannot
             tell
             ;
             therefore
             every
             one
             being
             desirous
             to
             have
             their
             Actions
             pass
             for
             honourable
             ;
             the
             Word
             is
             strain'd
             to
             as
             many
             Significations
             as
             they
             have
             Inclinations
             ;
             often
             't
             is
             taken
             for
             some
             particular
             Quality
             ,
             which
             is
             thought
             to
             belong
             more
             to
             one
             degree
             of
             Men
             ,
             or
             to
             one
             Sex
             ,
             than
             another
             :
             Thus
             in
             Women
             Chastity
             is
             Honour
             ,
             in
             Men
             of
             high
             birth
             Truth
             and
             Justice
             ,
             in
             Soldiers
             Courage
             ,
             in
             Tradesmen
             punctual
             Payment
             ;
             but
             since
             these
             several
             Qualities
             may
             be
             attended
             by
             great
             Vices
             :
             Since
             these
             things
             are
             truly
             
             as
             commendable
             in
             one
             Person
             as
             another
             and
             equally
             required
             in
             all
             People
             ,
             this
             is
             but
             a
             very
             imperfect
             account
             of
             Honour
             .
          
           
             For
             this
             must
             be
             something
             which
             concerns
             all
             Mankind
             ,
             and
             therefore
             humane
             Nature
             it self
             must
             be
             considered
             before
             we
             can
             come
             to
             any
             knowledge
             of
             it
             .
             The
             perfection
             of
             Humane
             Nature
             ,
             and
             the
             great
             end
             of
             Humane
             Life
             has
             been
             shewn
             to
             be
             the
             
               following
               of
               Reason
               by
               Virtue
            
             ;
             therefore
             what
             I
             said
             of
             Courage
             before
             ,
             must
             be
             said
             of
             Honour
             now
             ,
             that
             the
             excellency
             of
             it
             consists
             in
             the
             
               promoting
               of
               this
               End
            
             ;
             now
             though
             whatever
             is
             an
             hindrance
             to
             this
             is
             call'd
             by
             the
             general
             Name
             of
             Evil
             ,
             yet
             all
             Evil
             does
             not
             appear
             in
             its
             own
             natural
             shape
             ,
             but
             often
             puts
             on
             the
             form
             of
             Good
             ,
             and
             so
             works
             and
             insinuates
             it self
             into
             Man
             by
             his
             Passions
             and
             Appetites
             ;
             wherefore
             Honour
             seems
             to
             be
             that
             Principle
             whereby
             the
             Soul
             is
             secur'd
             against
             both
             these
             kinds
             of
             Evil
             ,
             in
             the
             quiet
             pursuit
             of
             the
             End
             of
             Life
             .
             And
             thus
             perhaps
             it
             may
             be
             describ'd
             .
          
           
             Honour
             is
             an
             Elevation
             of
             the
             Soul
             ,
             upon
             the
             sence
             of
             its
             Preheminence
             above
             the
             rest
             of
             the
             Creation
             ,
             in
             regard
             to
             that
             great
             End
             of
             its
             being
             ,
             the
             following
             of
             Reason
             by
             Virtue
             ;
             a
             firm
             
             Resolution
             to
             observe
             it
             ;
             and
             agenerous
             disdaln
             of
             all
             Pleasure
             or
             Profit
             ,
             all
             loss
             or
             danger
             ,
             of
             whatever
             the
             World
             can
             promise
             or
             threaten
             ;
             of
             whatever
             is
             dreadful
             or
             delightful
             in
             comparison
             of
             doing
             so
             —
             
               So
               that
               this
               is
               the
               greatest
               excellency
               of
               Man's
               Nature
               ,
            
             'T
             is
             a
             Spirit
             drawn
             off
             from
             the
             noblest
             parts
             of
             humane
             Reason
             ,
             't
             is
             that
             God
             within
             us
             ,
             as
             the
             Stoics
             speak
             ;
             that
             divine
             Power
             which
             directs
             Man's
             Free-will
             ,
             follows
             him
             diligently
             through
             every
             part
             of
             his
             Duty
             ;
             Regulates
             his
             Knowledge
             and
             his
             Courage
             ,
             and
             hinders
             the
             one
             from
             falling
             into
             Injury
             ,
             and
             the
             other
             into
             Knavery
             .
          
           
             1.
             
             This
             I
             take
             to
             be
             the
             first
             and
             most
             important
             meaning
             of
             the
             Word
             Honour
             ,
             as
             it
             is
             an
             inward
             Principle
             of
             Action
             ,
             and
             depends
             wholly
             upon
             ones
             self
             .
          
           
             2.
             
             There
             is
             another
             signification
             of
             this
             Word
             Honour
             ,
             as
             it
             depends
             upon
             other
             People
             ,
             and
             is
             something
             of
             the
             same
             Nature
             with
             Reputation
             but
             above
             it
             .
             Reputation
             is
             esteem
             from
             supposed
             Excellencies
             ,
             when
             we
             say
             such
             an
             one
             is
             reputed
             so
             and
             so
             .
          
           
             Honour
             is
             Praise
             ,
             Respect
             ,
             Veneration
             ,
             upon
             a
             clear
             Knowledge
             ,
             a
             certainty
             of
             such
             Excellencies
             ,
             and
             when
             this
             is
             given
             by
             many
             Men
             it
             is
             call'd
             Glory
             ,
             so
             that
             Honour
             is
             twofold
             inward
             or
             outward
             :
             
             But
             the
             last
             depends
             chiesly
             upon
             the
             Persons
             that
             are
             to
             bestow
             it
             .
          
           
             The
             outward
             Honour
             which
             is
             truly
             Valuable
             ,
             is
             the
             Image
             of
             inward
             Honour
             reflected
             back
             in
             the
             Applause
             of
             Good
             and
             Wise
             Men
             ,
             upon
             a
             Man's
             observing
             faithfully
             the
             true
             end
             of
             Life
             ,
             and
             making
             always
             a
             right
             use
             of
             those
             Powers
             by
             which
             he
             excells
             all
             other
             Creatures
             ;
             in
             following
             impartial
             Reason
             by
             steady
             Virtue
             ,
             what
             ever
             Dangers
             threaten
             or
             Pleasures
             slatter
             .
             Thus
             Cicero
             who
             understood
             this
             very
             well
             ,
             though
             he
             was
             a
             little
             too
             forward
             to
             help
             himself
             to
             it
             ,
             tells
             us
             that
             Glory
             (
             which
             is
             of
             the
             same
             Nature
             with
             Honour
             ,
             though
             of
             a
             larger
             Extent
             )
             is
             *
             
               something
               of
               substance
               ,
               like
               solid
               Imagery
               ,
               not
               the
               slight
               shadowing
               of
               fading
               Colours
               ;
               't
               is
               the
               concurrent
               praise
               of
               Good
               Men
               ;
               the
               impartial
               Verdict
               of
               such
               as
               are
               able
               Judges
               of
               Excellent
               Virtue
               .
            
             So
             that
             where
             there
             is
             excellent
             Virtue
             for
             the
             Foundation
             ,
             on
             the
             one
             side
             and
             where
             Men
             are
             qualified
             with
             Knowlege
             and
             Integrity
             on
             the
             other
             ;
             the
             Honour
             which
             is
             given
             by
             such
             is
             solid
             and
             lasting
             ,
             like
             the
             Statues
             of
             the
             Gods
             ,
             and
             
             all
             other
             no
             better
             than
             the
             slight
             daubing
             of
             fading
             Colours
             which
             decays
             immediately
             .
          
           
             But
             because
             the
             love
             of
             Honour
             includes
             the
             fear
             of
             Dishonour
             ,
             and
             no
             Man
             can
             be
             desirous
             of
             Praise
             ,
             but
             he
             must
             have
             a
             proportionable
             Aversion
             to
             Disgrace
             ,
             it
             will
             be
             necessary
             also
             to
             observe
             from
             whence
             this
             comes
             ,
             this
             must
             be
             from
             acting
             quite
             contrary
             to
             what
             was
             said
             above
             from
             forsaking
             the
             true
             end
             of
             Life
             ,
             from
             refusing
             to
             
               follow
               Reason
               by
               Virtue
            
             ,
             and
             deserting
             it
             wilfully
             to
             obey
             Vice
             ;
             the
             result
             of
             this
             is
             first
             inward
             Disgrace
             ,
             when
             the
             Soul
             abhors
             it self
             ,
             and
             hates
             the
             sight
             of
             its
             own
             folly
             ;
             and
             this
             when
             known
             ,
             becomes
             outward
             Disgrace
             ,
             which
             truly
             consists
             in
             the
             
               concurrent
               dispraise
               of
               good
               Men
            
             :
             But
             then
             we
             should
             take
             notice
             that
             though
             this
             is
             a
             great
             Evil
             ,
             and
             though
             a
             Man
             may
             happen
             to
             fall
             into
             it
             ,
             yet
             he
             may
             recover
             his
             Reputation
             or
             Honour
             again
             by
             taking
             the
             contrary
             Course
             ,
             and
             following
             of
             his
             Reason
             by
             Virtue
             ,
             and
             that
             the
             sooner
             ,
             because
             good
             Men
             ,
             upon
             whose
             Verdict
             Disgrace
             depends
             will
             be
             always
             ready
             to
             acquit
             others
             of
             blame
             upon
             reasonable
             Grounds
             ,
             and
             glad
             to
             believe
             and
             proclaim
             their
             change
             .
          
           
           
             If
             this
             then
             be
             an
             Account
             of
             Honour
             ,
             how
             can
             it
             be
             pretended
             that
             it
             shou'd
             ever
             require
             a
             Man
             to
             Murther
             himself
             ,
             for
             first
             as
             to
             inward
             Honour
             ;
             if
             this
             be
             an
             Elevation
             of
             the
             Soul
             ,
             rais'd
             upon
             a
             just
             sense
             of
             the
             Advantages
             which
             Man
             has
             above
             other
             Creatures
             ,
             in
             the
             Powers
             of
             Knowledge
             and
             Free-will
             ,
             and
             the
             excellent
             end
             which
             they
             are
             given
             for
             ;
             and
             if
             it
             be
             a
             firm
             Resolution
             of
             pursuing
             that
             End
             ,
             What
             can
             be
             more
             contradictory
             to
             this
             than
             Self-murther
             ?
             What
             can
             it
             signifie
             to
             Man
             to
             have
             such
             Preheminences
             ,
             nay
             to
             be
             made
             to
             any
             purpose
             at
             all
             ,
             if
             the
             noblest
             Principle
             in
             his
             Nature
             shou'd
             teach
             him
             to
             decline
             that
             purpose
             ;
             if
             that
             which
             was
             plac'd
             in
             him
             to
             support
             and
             improve
             his
             Being
             ,
             shou'd
             require
             him
             not
             to
             be
             at
             all
             ?
             Again
             if
             Honour
             be
             the
             generous
             disdain
             of
             whatever
             is
             Terrible
             or
             Dangerous
             in
             the
             way
             to
             our
             performing
             the
             true
             end
             of
             Life
             ,
             and
             if
             it
             is
             always
             in
             a
             good
             Man's
             Power
             to
             perform
             this
             End
             ?
             What
             Circumstances
             can
             be
             of
             such
             a
             kind
             ,
             so
             Evil
             ,
             so
             Painful
             ,
             Dangerous
             or
             Dreadful
             ,
             wherein
             Honour
             can
             put
             a
             Man
             upon
             killing
             of
             himself
             ?
             Lastly
             if
             this
             be
             the
             guard
             which
             is
             to
             follow
             the
             Soul
             diligently
             through
             every
             part
             of
             its
             Duty
             ,
             as
             to
             the
             chief
             Objects
             of
             it
             ,
             God
             ,
             
             our
             Neighbour
             or
             our selves
             ;
             how
             can
             it
             ever
             perswade
             a
             Man
             to
             such
             an
             Act
             as
             is
             the
             highest
             Injustice
             to
             every
             one
             of
             these
             ?
             Whoever
             considers
             inward
             Honour
             which
             is
             the
             most
             worthy
             of
             a
             great
             or
             good
             Man's
             care
             in
             these
             respects
             ;
             he
             will
             find
             nothing
             more
             against
             Self-murther
             than
             this
             ;
             so
             likewise
             as
             to
             outward
             Honour
             ,
             if
             this
             consists
             in
             the
             praise
             of
             good
             Men
             ,
             grounded
             upon
             excellent
             Virtue
             ,
             and
             if
             nothing
             is
             truly
             Disgrace
             ,
             but
             what
             comes
             from
             the
             same
             Persons
             ,
             for
             forsaking
             the
             true
             End
             of
             Life
             ;
             and
             if
             this
             though
             forsaken
             may
             be
             recovered
             again
             when
             the
             Party
             concern'd
             pleases
             ,
             then
             how
             can
             any
             Man
             kill
             himself
             to
             avoid
             Disgrace
             ,
             especially
             since
             killing
             himself
             is
             an
             Act
             of
             the
             greatest
             Injustice
             in
             the
             Judgment
             of
             the
             best
             Men
             ;
             and
             therefore
             the
             doing
             so
             must
             be
             increasing
             of
             Disgrace
             rather
             than
             avoiding
             it
             :
             Wherefore
             whether
             we
             consider
             inward
             or
             outward
             Honour
             ,
             neither
             of
             these
             can
             ever
             require
             a
             Man
             to
             Murther
             himself
             ;
             and
             therefore
             I
             suppose
             that
             ,
             whenever
             this
             is
             said
             to
             be
             done
             upon
             this
             Account
             ,
             it
             is
             either
             meer
             Pretence
             ,
             or
             else
             proceeds
             from
             some
             mistake
             concerning
             one
             or
             both
             of
             these
             kinds
             of
             Honour
             .
             Let
             us
             see
             then
             what
             these
             may
             probably
             be
             .
          
           
           
             Some
             Men
             are
             deceiv'd
             by
             reckoning
             Honour
             nothing
             but
             a
             greatness
             of
             Mind
             ,
             Elevation
             of
             the
             Soul
             ,
             without
             considering
             upon
             what
             Grounds
             it
             ought
             to
             be
             rais'd
             ,
             and
             by
             what
             Rules
             directed
             when
             it
             is
             so
             ,
             from
             whence
             instead
             of
             any
             just
             Grandeur
             they
             sall
             into
             insolent
             Haughtiness
             ,
             and
             this
             encreases
             upon
             the
             value
             which
             they
             set
             upon
             themselves
             ,
             and
             that
             value
             is
             nourish'd
             by
             their
             choosing
             out
             some
             one
             Virtue
             asfecting
             the
             observation
             of
             it
             in
             a
             more
             extraordinary
             manner
             than
             other
             People
             do
             ,
             which
             makes
             'em
             run
             over
             the
             bounds
             of
             what
             is
             sit
             and
             just
             ,
             as
             far
             as
             the
             Idle
             or
             the
             Cowardly
             fall
             short
             of
             'em
             :
             Montaign
             says
             very
             well
             ,
             that
             *
             
               the
               Virtue
               of
               the
               Soul
               does
               not
               consist
               in
               the
               flying
               high
               ,
               but
               in
               walking
               orderly
               .
            
             But
             these
             Gentlemen
             are
             contented
             with
             nothing
             but
             what
             is
             †
             extravagant
             ;
             their
             Actions
             like
             the
             thoughts
             of
             young
             Poets
             are
             above
             the
             ken
             of
             Reason
             ,
             too
             lofty
             to
             be
             Regular
             ,
             too
             sublime
             to
             be
             Understood
             .
             Thus
             they
             become
             Prodigal
             instead
             of
             being
             Liberal
             ,
             sollicit
             Danger
             rather
             than
             resist
             it
             ,
             and
             despise
             Justice
             as
             much
             
             as
             Cowardice
             :
             And
             this
             running
             'em
             into
             great
             Inconveniences
             ,
             making
             them
             to
             be
             obnoxious
             to
             humane
             Laws
             ,
             or
             to
             fall
             into
             Poverty
             ,
             Sickness
             or
             Disgrace
             ;
             they
             know
             not
             how
             to
             be
             controul'd
             ;
             repine
             under
             the
             ill
             usage
             which
             they
             think
             they
             suffer
             from
             God
             and
             Man
             ,
             and
             foolishly
             imagine
             to
             be
             reveng'd
             of
             both
             by
             falling
             upon
             themselves
             .
          
           
             Others
             again
             have
             taken
             up
             a
             particular
             Principle
             ,
             proclaim'd
             it
             to
             the
             World
             ,
             boasted
             of
             it
             at
             several
             times
             ;
             as
             for
             Instance
             this
             of
             Self-murther
             ,
             they
             have
             often
             maintain'd
             in
             Company
             ,
             that
             it
             was
             reasonable
             in
             such
             and
             such
             Cases
             ,
             and
             then
             falling
             into
             the
             same
             Cases
             themselves
             ,
             think
             that
             they
             are
             obliged
             in
             Honour
             to
             put
             it
             in
             Execution
             .
          
           
             But
             if
             Self-murther
             is
             unlawful
             in
             so
             many
             respects
             as
             has
             been
             shewn
             *
             ,
             what
             can
             be
             more
             Absurd
             than
             for
             a
             Man
             to
             think
             it
             more
             Honourable
             to
             continue
             in
             the
             Wrong
             than
             to
             change
             for
             the
             Right
             *
             ,
             and
             to
             be
             a
             
               Martyr
               to
               Errour
            
             by
             his
             own
             Hand
             ,
             only
             for
             the
             Reputation
             of
             Constancy
             and
             Perseverance
             in
             it
             .
          
           
             But
             that
             which
             is
             the
             greatest
             occasion
             
             of
             Errour
             in
             this
             matter
             is
             the
             immoderate
             desire
             of
             Applause
             ;
             the
             neglecting
             the
             Principles
             of
             Virtue
             upon
             which
             inward
             Honour
             is
             form'd
             ,
             and
             aspiring
             impatiently
             to
             outward
             Honour
             only
             ,
             and
             not
             only
             so
             ,
             but
             mistaking
             the
             Persons
             who
             are
             to
             bestow
             it
             ;
             and
             therefore
             endeavouring
             to
             please
             the
             most
             and
             not
             the
             best
             ;
             the
             very
             same
             is
             done
             likewise
             in
             relation
             to
             Disgrace
             ;
             this
             is
             that
             fatal
             Rock
             upon
             which
             many
             great
             Spirits
             have
             been
             cast
             away
             ,
             and
             therefore
             there
             never
             was
             any
             considerable
             Moralist
             ,
             but
             has
             cautiously
             warn'd
             People
             of
             it
             ,
             and
             endeavoured
             carefully
             to
             recal
             them
             to
             consider
             the
             Dictates
             of
             Reason
             and
             Conscience
             ,
             and
             
               inward
               Honour
            
             ,
             to
             
               Reverence
               themselves
            
             and
             not
             the
             Multitude
             ,
             and
             to
             do
             well
             for
             their
             own
             sakes
             without
             any
             regard
             to
             common
             Praise
             or
             Disgrace
             .
          
           
             And
             indeed
             it
             might
             be
             enough
             to
             cure
             this
             ,
             to
             consider
             attentively
             ,
             how
             much
             a
             Man
             must
             undervalue
             himself
             in
             order
             to
             be
             rais'd
             in
             this
             manner
             ;
             he
             that
             courts
             any
             one
             must
             endeavour
             to
             humour
             and
             please
             him
             ;
             now
             this
             cannot
             be
             done
             but
             by
             being
             like
             him
             ,
             by
             levelling
             a
             Man's
             self
             both
             to
             his
             Capacity
             and
             Inclination
             ,
             by
             renouncing
             his
             own
             Judgment
             and
             following
             what
             he
             takes
             to
             be
             the
             
             others
             that
             is
             by
             counterseiting
             both
             Ignorance
             and
             Vice
             :
             When
             any
             one
             of
             the
             Multitude
             is
             to
             be
             Courted
             .
             But
             who
             wou'd
             do
             this
             for
             publick
             Fame
             ,
             who
             wou'd
             rake
             for
             Reputation
             so
             very
             low
             ?
             This
             is
             no
             less
             than
             to
             invert
             the
             Nature
             of
             things
             ,
             to
             make
             the
             Lees
             of
             Mankind
             the
             Fountain
             of
             all
             Honour
             ,
             *
             and
             sorce
             its
             foul
             and
             heavy
             stream
             to
             mount
             upwards
             .
             And
             yet
             this
             is
             not
             the
             way
             of
             the
             World
             in
             matters
             of
             much
             less
             Importance
             than
             those
             which
             we
             are
             speaking
             of
             :
             Virtue
             and
             a
             good
             Conscience
             .
             In
             Building
             or
             Painting
             ,
             in
             Musick
             or
             Poetry
             the
             sensible
             Artist
             does
             not
             appeal
             to
             the
             Multitude
             ,
             but
             is
             contented
             with
             the
             Applause
             of
             the
             few
             skilful
             only
             :
             Shou'd
             not
             a
             Man
             then
             who
             has
             a
             just
             sense
             of
             his
             Duty
             ,
             and
             who
             is
             conscious
             to
             himself
             of
             obeying
             his
             Reason
             faithfully
             by
             Virtue
             ;
             shou'd
             not
             
               such
               a
               one
            
             be
             as
             well
             satisfy'd
             in
             his
             few
             Applauders
             as
             he
             that
             excells
             in
             any
             Art
             or
             Science
             .
          
           
             Many
             Men
             indeed
             are
             apt
             to
             be
             deceiv'd
             by
             the
             noise
             ,
             the
             bulk
             of
             a
             vast
             
             Multitude
             ;
             but
             can
             Number
             alter
             the
             Nature
             of
             things
             ,
             or
             shall
             it
             be
             put
             to
             the
             Vote
             what
             is
             Good
             and
             Evil
             ?
             A
             great
             many
             Men
             may
             be
             the
             stronger
             ,
             as
             Beasts
             are
             when
             they
             gather
             into
             a
             Herd
             ,
             but
             not
             the
             wiser
             nor
             the
             better
             Judges
             of
             Virtue
             ,
             or
             Dispensers
             of
             Honour
             ;
             and
             the
             best
             way
             to
             remedy
             this
             Errour
             wou'd
             be
             to
             take
             out
             the
             first
             Man
             that
             we
             meet
             withal
             in
             the
             Crowd
             we
             Adore
             ,
             and
             to
             weigh
             his
             Education
             ,
             Capacity
             and
             Honesty
             .
          
           
             Wou'd
             you
             trust
             
               such
               a
               thing
               as
               this
            
             with
             a
             Secret
             ?
             Wou'd
             you
             ask
             his
             Advice
             in
             any
             matter
             of
             Importance
             ,
             the
             putting
             out
             your
             Money
             ,
             disposing
             of
             a
             Child
             ,
             &
             c
             ?
             No
             certainly
             ;
             and
             yet
             't
             is
             of
             
               such
               Unites
               as
               these
            
             ,
             that
             the
             Numbers
             which
             are
             so
             courted
             ,
             or
             so
             fear'd
             ,
             are
             compos'd
             .
             'T
             is
             these
             whom
             Men
             would
             scorn
             to
             have
             Judges
             of
             their
             Wit
             ,
             that
             they
             make
             the
             Judges
             of
             
               their
               Actions
            
             ,
             and
             upon
             
               whose
               Verdict
            
             as
             to
             Honour
             or
             Disgrace
             they
             make
             their
             Reason
             ,
             their
             Consciences
             ,
             and
             
               their
               Lives
               depend
            
             .
             There
             is
             no
             Man
             that
             reflects
             upon
             this
             ,
             but
             will
             allow
             how
             very
             much
             they
             are
             mistaken
             ,
             who
             pay
             this
             strange
             deference
             to
             the
             World
             ,
             it
             being
             almost
             impossible
             but
             that
             they
             who
             do
             so
             must
             be
             guilty
             of
             all
             other
             E●…ormous
             Crimes
             as
             well
             as
             Self-mnrther
             .
             
             Wherefore
             let
             the
             distinction
             between
             inward
             and
             
               outward
               Honour
               be
               always
               carefully
               observ'd
            
             ;
             let
             all
             good
             Men
             despise
             the
             latter
             in
             comparison
             of
             the
             former
             ;
             for
             if
             this
             depends
             upon
             the
             Multitude
             ,
             't
             is
             below
             their
             care
             ;
             if
             it
             depends
             upon
             the
             best
             of
             Men
             ,
             it
             does
             not
             want
             it
             ;
             because
             it
             will
             naturally
             follow
             upon
             the
             acting
             according
             to
             the
             Principles
             of
             inward
             Honour
             ,
             and
             if
             these
             Principles
             be
             faithfully
             observ'd
             ,
             they
             can
             never
             lead
             to
             Self-murther
             ;
             Because
             
               inward
               Honour
            
             is
             the
             guard
             of
             the
             great
             End
             of
             Life
             ,
             and
             therefore
             can
             never
             prompt
             any
             Body
             to
             destroy
             it
             ,
             it
             attends
             constantly
             upon
             impartial
             Reason
             ,
             and
             follows
             it
             not
             by
             one
             but
             every
             Virtue
             ,
             and
             therefore
             its
             Course
             is
             always
             Regular
             and
             even
             ;
             it
             blesses
             the
             mind
             with
             a
             just
             and
             lasting
             Applause
             ,
             makes
             it
             dear
             to
             it self
             ,
             and
             generally
             to
             all
             the
             World
             ,
             and
             therefore
             must
             hinder
             and
             prevent
             Self-murther
             rather
             than
             promote
             it
             .
          
           
             But
             if
             this
             shou'd
             not
             be
             sufficient
             to
             give
             some
             Gentlemen
             satisfaction
             in
             this
             matter
             ,
             I
             will
             suppose
             an
             Objection
             to
             this
             purpose
             .
             
               A
               Man's
               Honour
               ought
               to
               be
               dearer
               to
               him
               than
               his
               Life
               ;
               he
               may
               be
               abus'd
               to
               that
               degree
               as
               to
               forfeit
               his
               Honour
               if
               he
               shou'd
               bear
               it
               ;
               and
               therefore
               he
               ought
               rather
               to
               kill
               himself
               ;
               especially
               since
               Women
               themselves
            
             
             
               have
               done
               the
               same
            
             .
             Lucretia
             
               kill'd
               herself
               upon
               a
               Point
               of
               Honour
               ,
               so
               did
            
             Cleopatra
             
               to
               avoid
               the
               disgrace
               of
               being
               led
               in
               Triumph
               ;
               and
               both
               gain'd
               Immortal
            
             Applause
             
               for
               doing
               so
               .
               How
               much
               more
               shou'd
               any
               Man
               of
               Honour
               do
               the
               same
               ;
               especially
               since
               there
               may
               be
               Cases
               ●…uch
               harder
               than
               theirs
               were
               :
            
             For
             Instance
             ,
             
               a
               Man
               born
               Nobly
               ,
               bred
               a
               Soldier
               ,
            
             &c.
             —
             I
             will
             Answer
             first
             this
             Objection
             ,
             with
             its
             Instances
             ,
             and
             then
             consider
             the
             particular
             Case
             afterwards
             :
             'T
             is
             said
             here
             first
             ,
             that
             a
             Man's
             Honour
             ought
             to
             be
             
               dearer
               to
               him
               than
               his
               Life
               ,
            
             very
             True
             ;
             if
             Honour
             be
             taken
             here
             for
             that
             
               inward
               Principle
            
             which
             secures
             Man
             in
             the
             doing
             of
             his
             Duty
             .
             Honour
             
               in
               this
               sence
            
             ought
             to
             be
             dearer
             to
             a
             Man
             than
             Life
             ,
             that
             is
             ,
             he
             ought
             to
             suffer
             the
             worst
             Extremities
             ,
             even
             Death
             it self
             ,
             rather
             than
             act
             
               against
               it
            
             ;
             but
             then
             it
             is
             absurd
             for
             any
             Man
             to
             
               destroy
               his
               own
               Life
            
             upon
             this
             Account
             ;
             because
             this
             kind
             of
             Honour
             is
             always
             
               in
               his
               own
               Power
            
             ,
             and
             cannot
             be
             forc'd
             from
             him
             unless
             he
             consent
             .
          
           
             If
             
               outward
               Honour
            
             be
             meant
             here
             ,
             that
             is
             Reputation
             ,
             this
             ought
             not
             to
             be
             dearer
             to
             him
             than
             his
             Life
             ;
             because
             it
             wou'd
             then
             be
             dearer
             also
             than
             the
             great
             End
             of
             Life
             .
             Dearer
             than
             his
             Duty
             ;
             and
             he
             must
             Sacrisice
             both
             his
             Reason
             and
             his
             Virtue
             to
             
             maintain
             his
             Reputation
             ;
             and
             that
             too
             among
             the
             worst
             of
             Men.
             
          
           
             2.
             
             'T
             is
             said
             here
             ,
             a
             Man
             may
             be
             abus'd
             to
             that
             degree
             as
             to
             forfeit
             his
             Honour
             if
             he
             shou'd
             bear
             it
             :
             This
             cannot
             be
             as
             to
             the
             
               first
               sence
               of
               Honour
            
             ,
             for
             that
             will
             never
             be
             in
             danger
             if
             he
             be
             Innocent
             ,
             how
             much
             soever
             he
             is
             abus'd
             ;
             Power
             and
             Injustice
             may
             oppress
             Virtue
             ,
             and
             a
             Man
             of
             the
             nicest
             Honour
             may
             be
             Unfortunate
             ,
             but
             yet
             this
             Honour
             may
             be
             encreased
             by
             the
             manner
             of
             his
             bearing
             of
             his
             Misfortune
             ,
             by
             his
             Deportment
             under
             great
             Injuries
             ;
             to
             Kill
             ones
             self
             rather
             than
             bear
             'em
             ;
             is
             to
             be
             
               unjust
               to
               God
            
             in
             the
             highest
             manner
             ,
             because
             another
             is
             unjust
             in
             a
             small
             matter
             
               to
               me
            
             ;
             and
             this
             sure
             cannot
             be
             Honourable
             in
             the
             first
             sence
             ;
             but
             indeed
             is
             nothing
             but
             an
             Act
             of
             Impotent
             Indignation
             and
             Revenge
             ,
             of
             Pride
             ,
             Cowardice
             and
             Despair
             ,
             and
             therefore
             cannot
             be
             Honourable
             in
             the
             latter
             neither
             .
          
           
             Nor
             is
             the
             Objection
             assisted
             by
             these
             Instances
             .
             The
             first
             of
             these
             indeed
             may
             justly
             raise
             Compassion
             in
             all
             that
             read
             her
             Story
             ,
             and
             never
             had
             any
             Person
             more
             Statues
             rais'd
             to
             her
             ;
             but
             it
             does
             not
             follow
             that
             because
             Lucretia's
             Death
             was
             much
             Applauded
             therefore
             it
             was
             Lawful
             or
             is
             to
             be
             imitated
             .
          
           
           
             It
             was
             Applauded
             by
             the
             Romans
             ,
             for
             being
             the
             accidental
             occasion
             of
             
             Rome's
             Liberty
             ,
             and
             of
             the
             great
             Glory
             it
             rose
             to
             afterwards
             ;
             and
             other
             Nations
             consented
             to
             this
             Applause
             ,
             as
             they
             heard
             her
             Case
             ,
             out
             of
             Compassion
             and
             Generosity
             ,
             which
             is
             due
             most
             to
             those
             who
             fall
             into
             mistakes
             only
             through
             
               too
               severe
            
             and
             
               nice
               a
               sense
               of
               Honour
            
             :
             Far
             be
             it
             then
             from
             me
             to
             search
             farther
             into
             this
             matter
             .
             No
             ,
             let
             the
             Garlands
             which
             have
             been
             hang'd
             over
             her
             Tomb
             by
             Chaste
             Wives
             and
             Virgins
             remain
             forever
             unshaken
             and
             unviolated
             :
             Let
             all
             the
             Wit
             that
             has
             been
             shewn
             in
             her
             Praise
             
               pass
               for
               Reason
            
             ;
             but
             then
             let
             me
             entreat
             such
             as
             are
             most
             Zealous
             to
             vindicate
             the
             manner
             of
             her
             Death
             ,
             to
             consider
             what
             has
             been
             said
             already
             ,
             to
             prove
             such
             an
             Act
             unlawful
             ,
             and
             withal
             to
             remember
             the
             Occasion
             of
             her
             using
             her self
             so
             ;
             and
             allow
             at
             least
             ,
             that
             it
             ought
             not
             to
             be
             imitated
             ,
             but
             in
             just
             
               the
               same
               Circumstances
            
             ;
             and
             then
             whether
             her
             living
             wou'd
             have
             been
             an
             Incouragement
             for
             Unchastity
             or
             no
             ,
             (
             as
             the
             poor
             Lady
             thought
             )
             I
             am
             confident
             that
             her
             Death
             will
             not
             be
             any
             dangerous
             cause
             of
             Self-murther
             .
          
           
             But
             for
             Cleopatra
             ,
             she
             is
             very
             ill
             join'd
             with
             the
             other
             ;
             the
             Example
             of
             
               her
               Death
            
             ,
             ought
             no
             more
             to
             befollowed
             than
             the
             Example
             
             of
             
               her
               Life
            
             ;
             she
             kill'd
             her self
             as
             is
             commonly
             suppos'd
             upon
             a
             point
             of
             Honour
             :
             To
             be
             faithfull
             to
             Anthony
             ,
             and
             to
             avoid
             the
             Ignominy
             of
             being
             led
             in
             Triumph
             .
          
           
             As
             for
             the
             first
             Pretence
             ,
             she
             was
             the
             utter
             ruin
             of
             that
             Roman
             ,
             she
             engag'd
             him
             in
             a
             War
             with
             his
             own
             Country
             ;
             lost
             the
             Fight
             at
             Actium
             by
             her
             flying
             away
             ,
             when
             Anthony
             was
             as
             likely
             to
             Conquer
             as
             Caesar.
             Afterwards
             foolishly
             believing
             that
             Caesar
             was
             in
             Love
             with
             her
             ,
             which
             she
             desir'd
             of
             all
             things
             ,
             betrays
             〈◊〉
             the
             Frontier
             Town
             of
             Egypt
             to
             him
             ,
             and
             to
             make
             her
             own
             terms
             the
             better
             ,
             occasions
             the
             Death
             of
             Anthony
             *
             purposely
             ,
             by
             a
             false
             Rumour
             of
             her
             own
             ;
             after
             this
             she
             endeavours
             to
             make
             Caesar
             fall
             in
             Love
             with
             her
             at
             an
             interview
             ,
             which
             finding
             to
             be
             to
             no
             purpose
             she
             kills
             her self
             .
          
           
             2
             As
             to
             her
             killing
             her self
             to
             avoid
             being
             led
             in
             Triumph
             .
             Had
             she
             been
             careful
             of
             her
             Honour
             in
             the
             former
             part
             of
             her
             Life
             it
             wou'd
             not
             have
             suffer'd
             in
             this
             .
             That
             Custom
             of
             the
             Romans
             was
             Barbarous
             and
             Unjust
             ,
             and
             the
             strangest
             Scene
             of
             Vanity
             ,
             Licentiousness
             ,
             and
             base
             Insulting
             ,
             in
             the
             World
             ;
             but
             the
             Dishonour
             
             of
             it
             depended
             much
             upon
             the
             Character
             and
             Demeanour
             of
             the
             Person
             that
             was
             led
             in
             Triumph
             ;
             therefore
             it
             has
             not
             been
             always
             Ignominious
             to
             those
             who
             have
             been
             thus
             expos'd
             ;
             when
             Arsinoe
             ,
             Cleopatra's
             younger
             Sister
             ,
             a
             Virtuous
             Lady
             ,
             was
             us'd
             so
             by
             
               Julius
               Caesar
            
             ,
             the
             Multitude
             was
             softened
             into
             Pity
             and
             Compassion
             at
             the
             sight
             ,
             and
             immediately
             reflected
             upon
             their
             own
             Condition
             ,
             *
             that
             they
             were
             in
             effect
             as
             much
             Slaves
             as
             she
             ;
             and
             that
             great
             Man
             was
             never
             so
             much
             overseen
             ,
             both
             as
             to
             his
             Politicks
             and
             Generosity
             ,
             as
             in
             gratifying
             Cleopatra
             at
             so
             dear
             a
             rate
             :
             So
             might
             it
             have
             been
             with
             Cleopatra
             her self
             too
             ,
             had
             she
             been
             as
             Virtuous
             as
             she
             was
             Great
             .
             For
             where
             is
             the
             Crime
             of
             being
             Oppress'd
             ,
             or
             the
             Shame
             of
             being
             Unfortunate
             ?
             How
             cou'd
             the
             Multitude
             have
             ever
             dishonour'd
             her
             ?
             Had
             not
             her
             
               own
               Infamy
            
             ran
             before
             her
             ?
             What
             a
             strange
             niceness
             of
             Honour
             is
             it
             ,
             not
             to
             scorn
             to
             commit
             the
             foulest
             Vices
             ,
             and
             yet
             to
             scorn
             to
             hear
             of
             them
             :
             Honour
             is
             truly
             lost
             when
             an
             ill
             Action
             is
             committed
             ,
             not
             when
             it
             becomes
             known
             ,
             and
             therefore
             it
             is
             very
             Ridiculous
             ,
             though
             very
             Common
             ,
             to
             be
             easie
             as
             to
             the
             first
             ,
             and
             
             scrupulous
             as
             to
             the
             latter
             ;
             for
             this
             is
             to
             make
             Secrecy
             the
             measure
             of
             Good
             and
             Evil
             ;
             and
             no
             Vice
             dishonourable
             but
             only
             when
             it
             is
             discovered
             ;
             where
             Virtue
             suffers
             publickly
             the
             Honour
             of
             the
             Publick
             suffers
             ,
             this
             is
             Infamous
             to
             the
             State
             ,
             not
             to
             the
             Person
             that
             is
             injur'd
             ;
             whose
             Honour
             may
             be
             encreas'd
             by
             suffering
             as
             they
             
               should
               do
            
             :
             But
             where
             Honour
             is
             first
             blemish'd
             by
             enormous
             Crimes
             't
             is
             too
             late
             to
             be
             tender
             of
             it
             as
             to
             Publick
             Disgrace
             ,
             or
             to
             think
             to
             redeem
             it
             by
             Self-murther
             ;
             for
             this
             is
             not
             only
             a
             great
             Crime
             it self
             ,
             but
             a
             Confession
             of
             all
             those
             which
             are
             laid
             to
             the
             Parties
             Charge
             .
             And
             though
             Cleopatra
             was
             so
             tender
             in
             this
             matter
             ,
             yet
             other
             Persons
             of
             unquestionable
             Courage
             and
             Honour
             underwent
             the
             same
             Misfortune
             .
             Not
             only
             Perseus
             ,
             but
             Jugurtha
             ,
             whose
             Wit
             and
             Courage
             gave
             the
             Romans
             so
             much
             trouble
             ,
             did
             so
             ;
             nay
             Ventidius
             ,
             the
             faithful
             Friend
             of
             Anthony
             ,
             was
             first
             led
             in
             Triumph
             himself
             ,
             and
             afterwards
             by
             a
             strange
             change
             of
             Fortune
             Triumph'd
             over
             the
             Parthians
             ,
             the
             most
             dreadful
             Enemy
             the
             Romans
             ever
             had
             .
             But
             to
             oppose
             one
             Queen
             to
             another
             ,
             Zenobia
             contended
             Personally
             with
             Aurelian
             for
             the
             Empire
             of
             the
             World
             ,
             and
             fought
             with
             the
             same
             Spirit
             with
             which
             her
             Secretary
             
             Longinus
             wrote
             .
             And
             yet
             when
             she
             had
             satisfied
             whatever
             Honour
             requir'd
             as
             to
             Action
             ,
             she
             made
             use
             of
             it
             to
             bear
             her
             Adversity
             with
             as
             great
             a
             Mind
             as
             she
             did
             her
             Prosperity
             ;
             and
             therefore
             she
             did
             not
             Murther
             her self
             when
             she
             was
             to
             be
             led
             in
             Triumph
             ;
             but
             carry'd
             it
             so
             as
             to
             be
             consider'd
             with
             Admiration
             ,
             and
             liv'd
             in
             Rome
             it self
             with
             great
             Respect
             many
             Years
             after
             .
          
           
             Let
             me
             add
             one
             Instance
             my self
             ,
             of
             great
             niceness
             of
             Honour
             ,
             and
             that
             is
             Sporus
             .
             *
             He
             was
             married
             publickly
             to
             Nero
             ,
             under
             the
             Name
             of
             Sabina
             ,
             Saluted
             by
             the
             Titles
             of
             
               Sovereign
               Lady
               ,
               Queen
            
             and
             Empress
             ;
             nay
             the
             Cities
             of
             〈◊〉
             (
             to
             their
             Immortal
             Honour
             )
             offered
             Sacrifice
             
               for
               their
               having
               Issue
            
             .
          
           
             Yet
             this
             Person
             being
             commanded
             afterwards
             by
             Vitellius
             when
             he
             came
             to
             the
             Empire
             ,
             to
             appear
             on
             the
             Theatre
             in
             the
             dress
             and
             manner
             of
             a
             Ravish'd
             Maid
             ,
             chose
             rather
             to
             kill
             himself
             ,
             because
             he
             
               cou'd
               not
               bear
               the
               Disgrace
            
             ,
             as
             the
             *
             Historian
             says
             ;
             what
             niceness
             of
             Honour
             cou'd
             ever
             exceed
             this
             ?
             and
             how
             great
             a
             Credit
             was
             this
             Person
             ,
             as
             well
             as
             
               his
               Husband
               Nero
            
             ,
             to
             all
             Self-murtherers
             ?
          
           
           
             
               Thus
               much
               to
               the
               first
               part
               of
               the
               Objection
               and
               the
               Instances
               brought
               to
               support
               it
               .
               Let
               us
               come
               next
               to
               the
               Particular
               Case
               that
               is
               brought
               to
               the
               same
               End
               ,
               which
               is
               thus
               introduc'd
               .
            
             How
             much
             more
             shou'd
             any
             Man
             of
             Honour
             do
             the
             same
             ,
             especially
             since
             there
             may
             be
             Cases
             much
             ●…arder
             than
             theirs
             were
             ;
             
               (
               I
               have
               had
               one
               put
               to
               me
               much
               to
               this
               purpose
               )
            
             A
             Gentleman
             born
             Nobly
             ,
             and
             bred
             a
             Soldier
             ,
             having
             gain'd
             much
             Honour
             by
             many
             great
             Actions
             in
             his
             Countries
             Service
             ,
             is
             afterwards
             by
             the
             Ingratitude
             and
             Jealousie
             of
             his
             Prince
             ,
             accus'd
             falsely
             of
             some
             foul
             Crime
             ,
             and
             Condemn'd
             to
             suffer
             a
             Publick
             and
             Shameful
             Death
             ;
             
               the
               Question
               is
            
             ,
             Whether
             such
             a
             one
             after
             he
             has
             stood
             his
             Trial
             ,
             and
             done
             what
             he
             cou'd
             to
             clear
             and
             save
             himself
             ,
             shou'd
             tamely
             expect
             the
             Death
             which
             he
             sees
             is
             Inevitable
             ,
             let
             his
             Enemies
             have
             their
             Will
             over
             him
             ,
             and
             be
             the
             Scorn
             and
             Derision
             of
             the
             Multitude
             :
             Or
             not
             rather
             disappoint
             their
             Malice
             and
             Contempt
             ,
             and
             vindicate
             his
             Honour
             by
             killing
             of
             himself
             .
             
               I
               confess
               I
               am
               of
               Opinion
               that
               he
            
             ought
             not
             
               to
               do
               the
            
             latter
             
               by
               any
               means
               :
               For
               the
               Reasonableness
               of
               which
               ,
            
          
           
             1.
             
             Let
             us
             see
             what
             
               may
               be
               the
               Character
               of
               a
               Man
               of
               Honour
               :
            
             (
             the
             Ignorance
             whereof
             so
             often
             misleads
             People
             in
             other
             Cases
             as
             well
             as
             this
             :
             )
             according
             to
             what
             
             
               has
               been
               said
               above
            
             ,
             He
             is
             one
             who
             has
             a
             just
             and
             regular
             Elevation
             of
             Soul
             ;
             whose
             Eye
             is
             always
             sixt
             steddily
             upon
             his
             Duty
             ,
             and
             who
             disdains
             equally
             whatever
             Threatens
             or
             Flatters
             to
             draw
             him
             from
             it
             :
             One
             who
             is
             ever
             glad
             to
             be
             doing
             good
             to
             all
             Men
             ,
             and
             abhors
             Cunning
             and
             Oppression
             as
             much
             as
             Cowardice
             .
             
               Or
               if
               we
               take
               Honour
               for
               Publick
               Reputation
               :
            
             He
             despises
             all
             but
             that
             alone
             which
             comes
             from
             Good
             and
             Wise
             Men
             ;
             yet
             he
             prefers
             his
             Duty
             before
             this
             also
             ;
             he
             values
             a
             Good
             Conscience
             above
             a
             Good
             Name
             ,
             and
             therefore
             would
             be
             as
             Virtuous
             in
             a
             Desart
             ,
             as
             in
             the
             midst
             of
             Prying
             Multitudes
             ;
             nay
             would
             not
             be
             guilty
             of
             an
             unjust
             Action
             ,
             though
             he
             shou'd
             he
             sure
             that
             it
             wou'd
             be
             conceal'd
             from
             God
             as
             well
             as
             Man
             ;
             much
             less
             to
             gratisie
             any
             Revenge
             ,
             or
             to
             avoid
             any
             Disgrace
             .
          
           
             Now
             ,
             though
             the
             Instance
             is
             given
             here
             in
             a
             So●…dier
             ,
             and
             many
             are
             apt
             to
             think
             ,
             as
             well
             as
             those
             Gentlemen
             themselves
             ,
             that
             they
             ought
             to
             be
             more
             concern'd
             to
             vindicate
             their
             Honour
             than
             other
             People
             are
             ,
             I
             do
             not
             see
             any
             ground
             for
             this
             :
             If
             what
             I
             have
             said
             of
             Honour
             before
             ,
             and
             also
             just
             now
             ,
             (
             and
             chiefly
             to
             prevent
             this
             mistake
             )
             be
             duly
             observ'd
             ;
             nay
             although
             Courage
             alone
             shou'd
             be
             the
             Standard
             of
             Honour
             ,
             as
             some
             of
             them
             are
             inclin'd
             to
             believe
             ,
             
             and
             they
             shou'd
             think
             themselves
             bound
             to
             observe
             stricter
             measures
             in
             regard
             to
             this
             ,
             than
             the
             rest
             of
             the
             World
             ;
             yet
             this
             is
             not
             to
             be
             vindicated
             by
             Self-murther
             in
             the
             Case
             before
             us
             ,
             as
             shall
             be
             shewn
             immediately
             .
          
           
             2.
             
             The
             chief
             ground
             of
             this
             Plea
             is
             ,
             
               That
               such
               a
               one
               has
               stood
               his
               Trial
               ,
               that
               he
               has
               done
               what
               he
               cou'd
               to
               clear
               himself
               ,
               and
               for
               all
               that
               is
               unjustly
               Condemn'd
               :
            
             But
             nothing
             of
             this
             alters
             the
             Case
             ,
             this
             does
             not
             give
             a
             Man
             more
             right
             over
             his
             Life
             than
             he
             had
             before
             ;
             and
             one
             sort
             of
             Injustice
             is
             not
             to
             be
             return'd
             by
             another
             :
             If
             Man
             is
             unjust
             to
             me
             ,
             what
             excuse
             is
             that
             for
             my
             being
             unjust
             to
             God
             ?
             Socrates
             was
             Condemn'd
             unjustly
             if
             ever
             Man
             was
             ,
             yet
             he
             refus'd
             *
             to
             save
             himself
             by
             flying
             out
             of
             Prison
             at
             his
             Friends
             entreaty
             ;
             because
             he
             reckon'd
             it
             against
             the
             Laws
             of
             his
             Country
             ,
             and
             unjust
             to
             do
             so
             .
             How
             much
             more
             would
             he
             have
             thought
             it
             unjust
             to
             have
             evaded
             the
             Sentence
             by
             Self-murther
             ;
             for
             this
             is
             an
             Act
             of
             the
             highest
             Injustice
             ,
             and
             what
             is
             so
             can
             never
             be
             Honourable
             ;
             wheresore
             a
             Man
             of
             Honour
             in
             these
             Circumstances
             ,
             is
             not
             to
             be
             sway'd
             by
             Opinion
             ,
             nor
             to
             be
             hurry'd
             away
             by
             Passion
             ;
             but
             to
             
             enquire
             calmly
             and
             seriously
             what
             right
             he
             has
             to
             destroy
             himself
             .
             It
             has
             been
             shewn
             that
             he
             has
             none
             at
             all
             ;
             but
             supposing
             that
             he
             has
             ever
             had
             such
             a
             right
             ,
             yet
             if
             he
             has
             stood
             his
             Trial
             ,
             he
             will
             find
             this
             rather
             lessen'd
             upon
             this
             Account
             than
             encreas'd
             ;
             sor
             in
             all
             Trials
             there
             is
             a
             tacit
             Agreement
             between
             the
             Party
             and
             the
             Court
             to
             stand
             the
             Issue
             ,
             that
             if
             he
             be
             found
             Innocent
             he
             shall
             be
             discharg'd
             :
             If
             not
             ,
             submit
             to●…
             Punishment
             :
             Wherefore
             upon
             the
             Prisoners
             being
             found
             Guilty
             in
             Capital
             Causes
             ,
             his
             Life
             becomes
             the
             Publicks
             immediately
             ;
             't
             is
             forfeited
             by
             Comp●…ct
             as
             some
             Amends
             for
             his
             Crime
             ,
             and
             therefore
             he
             must
             be
             unjust
             if
             he
             evades
             the
             paying
             of
             that
             Forfeiture
             by
             Self-murther
             :
             And
             what
             the
             sense
             of
             Civil
             Governments
             in
             this
             Case
             is
             ,
             appears
             ;
             in
             that
             most
             of
             them
             ,
             if
             not
             all
             ,
             make
             no
             distinction
             between
             the
             Life
             of
             an
             Innocent
             Man
             ,
             and
             the
             Life
             of
             an
             Offender
             under
             〈◊〉
             ;
             but
             he
             that
             kills
             the
             latter
             shall
             as
             certainly
             be
             put
             to
             Death
             as
             he
             〈◊〉
             kills
             the
             former
             .
             And
             though
             this
             perhaps
             may
             seem
             the
             less
             Crime
             because
             〈◊〉
             prevents
             Death
             but
             a
             few
             Days
             or
             Minutes
             ;
             this
             makes
             no
             difference
             ;
             because
             the
             unlawfulness
             of
             Self-murther
             consists
             not
             in
             the
             hindering
             of
             a
             Person
             
             from
             living
             such
             or
             such
             a
             time
             ,
             but
             in
             usurping
             a
             Power
             which
             we
             have
             no
             right
             to
             ,
             in
             destroying
             that
             which
             is
             not
             our
             own
             ,
             and
             so
             breaking
             the
             Laws
             of
             Nature
             ;
             and
             this
             may
             be
             done
             as
             much
             by
             a
             Man's
             hindering
             himself
             from
             living
             a
             few
             Minutes
             ,
             as
             many
             Years
             :
             In
             a
             Word
             ,
             since
             what
             is
             Unjust
             cannot
             be
             Honourable
             ,
             since
             Self-murther
             after
             Condemnation
             is
             rather
             more
             unjust
             than
             it
             would
             have
             been
             before
             .
             A
             Man
             of
             Honour
             cannot
             be
             oblig'd
             to
             kill
             himself
             ,
             in
             defence
             of
             his
             Reputation
             in
             such
             Circumstances
             .
          
           
             If
             it
             be
             said
             that
             
               the
               Common
               People
               have
               not
               this
               Notion
               of
               Honour
               ,
               that
               something
               is
               due
               to
               them
            
             〈◊〉
             truely
             I
             think
             nothing
             at
             all
             ,
             much
             less
             Life
             it self
             ,
             nay
             Honour
             too
             ;
             for
             if
             a
             Man
             does
             an
             unjust
             thing
             to
             satisfie
             the
             Multitude
             ,
             and
             to
             preserve
             his
             Credit
             among
             them
             ,
             he
             Sacrifices
             true
             Honour
             to
             an
             empty
             Name
             ;
             and
             yet
             the
             Multitude
             it self
             ,
             to
             do
             it
             Justice
             ,
             is
             seldom
             so
             bad
             a
             Judge
             of
             Praise
             and
             Disgrace
             ,
             as
             to
             reckon
             a
             Man's
             Honour
             ,
             in
             such
             Circumstances
             as
             we
             have
             been
             speaking
             of
             ,
             vindicated
             by
             killing
             of
             himself
             ;
             for
             by
             Honour
             here
             must
             be
             meant
             either
             his
             Innocence
             or
             his
             Courage
             .
          
           
           
             But
             as
             to
             the
             first
             ,
             If
             a
             Man
             is
             Condemn'd
             unjustly
             ,
             the
             best
             way
             that
             is
             left
             to
             prove
             his
             Innocence
             ,
             is
             such
             a
             Behaviour
             as
             is
             the
             Natural
             Effect
             of
             it
             ,
             a
             noble
             disdain
             of
             the
             Injustice
             which
             he
             suffers
             under
             ,
             a
             generous
             indifferency
             as
             to
             Life
             or
             Death
             ;
             and
             of
             what
             the
             World
             says
             or
             thinks
             ;
             a
             perpetual
             calmness
             of
             Temper
             ,
             settled
             Aspect
             ,
             &c.
             
             These
             will
             prevail
             very
             much
             even
             upon
             the
             worst
             sort
             of
             People
             ,
             whose
             Malice
             begins
             to
             be
             satisfy'd
             or
             tir'd
             at
             the
             time
             of
             Execution
             ,
             and
             who
             are
             inclin'd
             then
             to
             believe
             both
             the
             Looks
             and
             Words
             of
             dying
             Men
             ;
             and
             indeed
             there
             is
             such
             a
             Majesty
             in
             calm
             Resolution
             ,
             such
             a
             Beauty
             in
             undaunted
             Innocence
             ,
             as
             checks
             and
             controuls
             insensibly
             the
             rudest
             Insolence
             ,
             and
             changes
             the
             Opinion
             of
             the
             most
             Prejudic'd
             Spectators
             ;
             whereas
             he
             that
             kills
             himself
             under
             Sentence
             of
             Death
             ,
             confirms
             the
             Justice
             of
             his
             Condemnation
             ;
             and
             is
             look'd
             upon
             as
             Guilty
             by
             the
             Laws
             of
             most
             Nations
             and
             particularly
             our
             own
             .
          
           
             As
             to
             the
             Second
             :
             Self-murther
             is
             not
             the
             proper
             way
             to
             vindicate
             the
             Reputation
             of
             Courage
             in
             such
             Circumstances
             ,
             it
             being
             generally
             look'd
             upon
             as
             an
             Act
             of
             Despair
             :
             Humane
             Courage
             consists
             either
             in
             the
             offering
             of
             
               just
               Violence
            
             ,
             
             whereas
             this
             is
             the
             most
             unjust
             as
             has
             been
             shewn
             ;
             or
             else
             in
             the
             resisting
             of
             
               great
               Evils
            
             ,
             whereas
             this
             is
             the
             
               declining
               of
               them
            
             as
             has
             been
             also
             shewn
             ;
             the
             greater
             the
             Evil
             is
             under
             which
             a
             Man
             Labours
             ,
             the
             greater
             must
             his
             Courage
             be
             that
             resists
             or
             supports
             it
             ;
             wherefore
             a
             Publick
             and
             Ignominious
             Death
             ,
             being
             confest
             to
             be
             a
             greater
             Evil
             ,
             to
             a
             Soldier
             especially
             ,
             than
             any
             he
             has
             met
             withal
             before
             .
             His
             Courage
             must
             be
             shewn
             ,
             if
             he
             places
             his
             Honour
             in
             this
             alone
             ,
             in
             the
             resisting
             it
             accordingly
             .
             A
             Man
             may
             have
             been
             bred
             in
             War
             ,
             been
             in
             many
             Battles
             and
             Seiges
             ,
             and
             yet
             never
             have
             march'd
             to
             any
             certainty
             of
             Death
             ,
             or
             rarely
             have
             been
             upon
             such
             Service
             ,
             where
             't
             was
             an
             even
             chance
             whether
             he
             came
             off
             or
             no
             :
             Besides
             upon
             these
             occasions
             the
             number
             of
             Companions
             and
             Spectators
             ,
             the
             certainty
             of
             Glory
             if
             they
             behave
             themselves
             well
             ,
             and
             the
             heat
             of
             the
             Action
             animates
             'em
             mightily
             ,
             and
             inflames
             their
             Courage
             .
             But
             to
             be
             dragg'd
             slowly
             along
             through
             the
             Rabble
             ,
             Bound
             and
             Guarded
             ;
             to
             be
             dragg'd
             thus
             to
             certain
             Death
             ,
             to
             the
             Death
             of
             a
             Common
             Malefactor
             ,
             is
             a
             very
             different
             Case
             ;
             to
             undergo
             this
             with
             Constancy
             is
             the
             Test
             of
             true
             Courage
             indeed
             ,
             and
             argues
             greater
             Bravery
             than
             can
             be
             shewn
             
             in
             the
             Field
             .
             
               He
               who
               yields
               to
               Affli●…tion
            
             ,
             says
             the
             Author
             above
             mention'd
             ,
             *
             
               shews
               that
               they
               that
               inflict
               it
               are
               greater
               than
               himself
               ,
               but
               he
               who
               braves
               it
               ;
               shews
               that
               it
               is
               not
               in
               the
               Power
               of
               any
               thing
               but
               Guilt
               to
               make
               him
               Tremble
               〈◊〉
               .
               This
               induces
               me
               to
               beleive
               that
               Passive
               Courage
               is
               much
               more
               Noble
               than
               what
               is
               Active
               ;
               for
               one
               who
               Fights
               gallantly
               in
               the
               Field
               in
               the
               Front
               or
               View
               of
               an
               Army
               ,
               is
               assisted
               by
               the
               Example
               of
               others
               ,
               by
               hope
               of
               Reward
               of
               Victory
               ,
               and
               needs
               not
               much
               to
               fear
               that
               Death
               which
               he
               may
               shun
               as
               probably
               as
               meet
               :
               But
               he
               who
               in
               a
               Noble
               Quarel
               adorns
               the
               Scaffold
               whereon
               he
               is
               to
               suffer
               ,
               evinces
               that
               he
               can
               master
               Fate
               ,
               and
               makes
               Danger
               less
               than
               his
               Courage
               ,
               and
               to
               serve
               him
               in
               acquiring
               Fame
               and
               Honour
               :
            
             so
             that
             if
             by
             Honour
             be
             meant
             Innocence
             or
             Courage
             ,
             this
             is
             much
             better
             vindicated
             by
             a
             Noble
             Carriage
             under
             Barbarous
             Injustice
             ,
             than
             by
             killing
             ones
             self
             in
             order
             to
             avoid
             it
             .
             But
             suppose
             it
             shou'd
             not
             be
             so
             ,
             suppose
             the
             Multitude
             shou'd
             insult
             and
             deride
             a
             Brave
             and
             Innocent
             Man
             ;
             Will
             any
             Person
             that
             is
             Innocent
             or
             Brave
             ,
             so
             Born
             ,
             so
             Bred
             ,
             as
             one
             that
             we
             are
             speaking
             of
             ,
             vouchsafe
             'em
             any
             regard
             ?
             Will
             not
             his
             Mind
             be
             employ'd
             in
             a
             nobler
             way
             ?
             And
             since
             
             there
             must
             be
             a
             Place
             for
             the
             Reward
             of
             injur'd
             Innocence
             ,
             since
             a
             Good
             Conscience
             affords
             the
             best
             Acclamations
             :
             What
             do
             the
             Words
             and
             Actions
             of
             the
             thoughtless
             and
             inconstant
             Multitude
             signifie
             ;
             to
             mind
             what
             they
             do
             or
             say
             wou'd
             be
             as
             unreasonable
             ,
             as
             to
             be
             concern'd
             whether
             it
             wou'd
             be
             soul
             or
             fair
             Weather
             at
             the
             time
             of
             Execution
             .
          
           
             3.
             
             As
             to
             the
             remaining
             part
             of
             the
             Plea
             for
             Self-murther
             in
             this
             Case
             ,
             
               the
               preventing
               his
               Enemies
               having
               their
               Will
               over
               him
               ,
               and
               disappointing
               their
               Malice
            
             ;
             this
             I
             am
             sure
             is
             no
             Masculine
             Reason
             :
             This
             I
             believe
             indeed
             is
             the
             Cause
             why
             many
             Men
             destroy
             themselves
             in
             such
             Cases
             :
             Anger
             ,
             Despight
             ,
             Rage
             ,
             Envy
             and
             Revenge
             drive
             'em
             to
             this
             unjust
             Action
             ,
             and
             put
             'em
             upon
             disappointing
             their
             Enemies
             Malice
             ,
             with
             as
             much
             Malice
             of
             their
             own
             ;
             an
             excellent
             temper
             of
             Mind
             to
             leave
             the
             World
             in
             !
             But
             if
             an
             Enemy
             shall
             not
             drive
             me
             to
             an
             
               unjust
               thing
            
             by
             any
             Flattery
             or
             Reward
             ,
             shall
             his
             
               ill
               usage
            
             do
             so
             ?
             This
             wou'd
             be
             to
             fulfill
             his
             Will
             effectually
             ,
             to
             glut
             his
             Malice
             even
             to
             a
             kind
             of
             Luxury
             ,
             for
             
               his
               Wili
               is
            
             ,
             that
             you
             should
             Fret
             and
             Torment
             your self
             under
             what
             he
             makes
             you
             suffer
             ,
             his
             Will
             is
             ,
             that
             People
             should
             think
             you
             Guilty
             ;
             that
             the
             Credit
             which
             you
             
             gain'd
             formerly
             shou'd
             be
             lessen'd
             by
             your
             poor
             Behaviour
             at
             last
             ,
             all
             which
             wou'd
             be
             gratify'd
             by
             Self-murther
             :
             But
             if
             you
             wou'd
             disappoint
             his
             Malice
             ,
             (
             though
             alas
             that
             is
             but
             a
             base
             Motive
             to
             the
             doing
             any
             part
             of
             ones
             Duty
             )
             continue
             in
             the
             same
             Virtue
             which
             first
             rais'd
             his
             Envy
             and
             Hatred
             ;
             march
             with
             the
             same
             steddy
             Pace
             through
             the
             ingrateful
             Multitude
             ,
             with
             which
             thou
             used'st
             to
             do
             against
             their
             Enemies
             ,
             ;
             Pity
             them
             with
             the
             same
             greatness
             of
             Mind
             wherewith
             thou
             didst
             defend
             'em
             ,
             and
             deprive
             'em
             of
             a
             Triumph
             ,
             by
             maintaining
             still
             the
             same
             Character
             ,
             and
             being
             even
             in
             Death
             a
             Conqueror
             .
             So
             Regulus
             went
             to
             embrace
             certain
             Death
             amidst
             a
             Thousand
             Torments
             .
             With
             such
             a
             Mind
             Scaevola
             expos'd
             his
             Arm
             to
             the
             Flames
             ;
             and
             many
             others
             in
             this
             manner
             have
             turn'd
             their
             Persecutors
             Barbarity
             upon
             themselves
             ,
             and
             shaken
             their
             ill
             gotten
             ,
             or
             ill
             us'd
             Power
             more
             ,
             by
             the
             calm
             Bravery
             of
             their
             Deaths
             ,
             than
             Thousands
             cou'd
             have
             done
             in
             the
             Field
             :
             All
             Histories
             will
             afford
             Instances
             of
             this
             kind
             .
             In
             a
             Word
             ,
             this
             is
             most
             certain
             ,
             that
             there
             never
             was
             a
             great
             Innocent
             Man
             put
             to
             Death
             Publickly
             ,
             but
             that
             the
             Power
             who
             caus'd
             this
             ,
             wou'd
             have
             been
             heartily
             
             glad
             ,
             that
             he
             wou'd
             have
             prevented
             it
             by
             being
             the
             Murtherer
             of
             himself
             .
          
           
             Thus
             I
             have
             gone
             through
             this
             Pretence
             also
             ;
             more
             to
             comply
             with
             some
             particular
             Persons
             ,
             than
             out
             of
             any
             real
             Necessity
             that
             there
             is
             of
             such
             Proofs
             ;
             since
             all
             depends
             upon
             what
             was
             said
             at
             the
             beginning
             of
             this
             Treatise
             concerning
             Self-murthers
             being
             an
             
               Act
               of
               Injustice
            
             ;
             and
             if
             so
             ,
             whatever
             may
             be
             pretended
             upon
             the
             account
             of
             Honour
             :
             If
             Honour
             be
             any
             thing
             of
             a
             Virtue
             ,
             it
             can
             never
             require
             that
             which
             is
             unjust
             ,
             and
             consequently
             it
             can
             never
             be
             
               the
               occasion
               of
               Self-murther
            
             .
          
        
         
           
           
             
               CHAP.
               XIV
            
             .
             Liberty
             ,
             the
             last
             Plea
             for
             Self-murther
             examin'd
             .
             Of
             that
             Liberty
             in
             General
             which
             Man
             has
             over
             his
             Actions
             :
             That
             this
             can't
             be
             a
             just
             pretence
             for
             Self-murther
             :
             That
             whatever
             Calamities
             ,
             what
             Grief
             or
             Pain
             soever
             afflict
             the
             Soul
             ,
             or
             may
             be
             suppos'd
             to
             enslave
             it
             ,
             Man
             has
             no
             Power
             or
             Liberty
             to
             set
             it
             free
             ,
             in
             this
             manner
             :
             That
             it
             would
             be
             in
             vain
             to
             attempt
             to
             do
             so
             ,
             because
             it
             would
             not
             be
             in
             a
             State
             of
             Liberty
             ,
             but
             in
             a
             State
             of
             utmost
             Slavery
             ,
             afterwards
             .
             The
             Conclusion
             .
          
           
             WHen
             Cato
             was
             at
             Supper
             with
             some
             of
             his
             Friends
             the
             Evening
             before
             he
             kill'd
             himself
             ,
             one
             of
             the
             Stoics
             Paradoxes
             ,
             
               That
               a
               Good
               Man
               alone
               was
               Free
               ,
               and
               that
               all
               Bad
               Men
               were
               Slaves
               ,
            
             happening
             to
             fall
             into
             the
             Discourse
             ,
             he
             maintain'd
             it
             with
             so
             much
             Earnestness
             and
             Heat
             ,
             That
             Plutarch
             says
             ,
             
               Every
               Body
               perceiv'd
               plainly
               ,
               that
               he
               had
               resolv'd
               to
               free
               himself
               from
               the
               Troubles
               he
               was
               in
               ,
               by
               putting
               an
               end
               to
               his
               Life
               in
               some
               violent
               manner
               :
            
             This
             would
             not
             be
             a
             Paradox
             in
             it self
             ,
             unless
             it
             were
             join'd
             with
             Self-murther
             :
             
               Good
               Men
               alone
            
             are
             free
             ,
             and
             
               always
               free
            
             ,
             while
             Good
             :
             They
             
             maintain
             their
             Liberty
             by
             observing
             the
             Dictates
             of
             Reason
             ,
             and
             following
             the
             End
             ,
             for
             which
             they
             receiv'd
             Life
             ,
             which
             gives
             Peace
             ,
             Joy
             ,
             and
             lasting
             Happiness
             ;
             and
             this
             is
             true
             Liberty
             :
             On
             the
             other
             side
             ,
             ill
             Men
             by
             deserting
             the
             same
             Dictates
             ,
             and
             renouncing
             the
             same
             End
             ,
             fall
             into
             Trouble
             ,
             Anxiety
             and
             Remorse
             ,
             which
             is
             the
             worst
             Slavery
             :
             Now
             if
             Cato
             himself
             was
             free
             in
             this
             sense
             ,
             as
             to
             his
             being
             a
             good
             Man
             ;
             then
             what
             occasion
             had
             he
             to
             die
             to
             obtain
             further
             Liberty
             ?
             If
             he
             had
             occasion
             for
             it
             ,
             then
             he
             must
             own
             that
             he
             was
             an
             
               ill
               Man
               ,
               a
               Slave
            
             ,
             or
             in
             unavoidable
             danger
             of
             being
             so
             ,
             which
             a
             right
             Stoic
             cou'd
             never
             be
             .
             Or
             if
             by
             
               being
               Free
            
             be
             meant
             
               the
               doing
               what
               one
               will
            
             ;
             an
             
               ill
               Man
            
             is
             as
             
               much
               free
            
             in
             this
             Respect
             as
             a
             
               good
               Man
            
             ;
             nay
             
               more
               so
            
             ,
             for
             a
             good
             Man
             
               wou'd
               not
            
             be
             free
             to
             do
             an
             
               unjust
               thing
            
             :
             And
             that
             Self-murther
             is
             an
             
               Act
               of
               Injustice
               in
               the
               highest
               degree
            
             has
             been
             shewn
             all
             along
             :
             Yet
             this
             is
             the
             thing
             which
             is
             continually
             pretended
             as
             a
             reaf●…nable
             ground
             of
             this
             Action
             ;
             and
             the
             Writings
             of
             the
             Stoics
             abound
             with
             Exhortations
             to
             make
             use
             of
             such
             Liberty
             .
             Seneca
             is
             the
             boldest
             and
             forwardest
             upon
             this
             Occasion
             .
             *
             Whatever
             
             your
             Evils
             are
             
               (
               says
               he
            
             )
             look
             which
             way
             you
             will
             ,
             and
             you
             may
             find
             an
             end
             of
             them
             .
             Do
             you
             see
             that
             Precipice
             there
             ?
             that
             's
             the
             way
             down
             to
             Liberty
             :
             Do
             you
             see
             that
             Sea
             ,
             that
             River
             ,
             that
             Well
             ?
             there
             's
             Liberty
             at
             the
             Bottom
             :
             Behold
             that
             blasted
             ,
             wither'd
             Tree
             ,
             every
             Branch
             of
             it
             bears
             Liberty
             .
             †
             The
             Eternal
             Law
             of
             Nature
             has
             done
             nothing
             better
             than
             that
             it
             has
             given
             us
             but
             one
             way
             of
             coming
             into
             Life
             ;
             but
             many
             to
             go
             out
             of
             it
             .
             Why
             should
             I
             wait
             still
             the
             Cruelty
             of
             Man
             or
             Sickness
             ;
             when
             I
             can
             walk
             out
             of
             Life
             through
             the
             midst
             of
             Torments
             ,
             and
             but
             shake
             my self
             and
             be
             free
             from
             all
             Adversity
             ?
             This
             is
             the
             only
             thing
             we
             cannot
             complain
             of
             Life
             for
             ;
             it
             stays
             no
             Body
             :
             Does
             Life
             please
             you
             ?
             Live
             on
             :
             Does
             it
             not
             please
             you
             ?
             Return
             to
             the
             place
             from
             whence
             you
             came
             :
             You
             have
             been
             let
             Blood
             to
             Cure
             the
             Head-ach
             ;
             Your
             whole
             Body
             may
             be
             eas'd
             in
             the
             same
             manner
             ;
             and
             even
             a
             little
             Lancet
             will
             open
             the
             way
             to
             great
             Liberty
             .
             
               This
               is
               as
               much
               as
               to
               say
               ,
               that
               whatever
               we
               are
            
             able
             
               to
               do
               we
            
             may
             
               do
               ,
               whatever
               is
               in
               our
            
             Power
             is
             Lawful
             :
             
               After
               this
               rate
               ,
               all
               Right
               and
               Propriety
               ,
               all
               Justice
               and
               Fidelity
               ,
               can
               signify
               nothing
               ;
               for
               what
               is
               there
               that
               has
               been
               allow'd
               to
               be
            
             Evil
             ,
             
               by
               the
            
             Consent
             of
             all
             Mankind
             ,
             
               let
               it
               be
            
             Sacrilege
             ,
             Adultery
             ,
             
             
               Perfidiousness
               ,
               Treachery
               ,
               Theft
            
             ,
             but
             may
             become
             Lawful
             (
             according
             to
             this
             )
             if
             we
             have
             but
             the
             opportunity
             of
             committing
             it
             :
             For
             Instance
             ,
             
               Suppose
               a
               Man
               should
               be
               entrusted
               by
               a
               Friend
            
             with
             the
             management
             of
             a
             great
             Estate
             ,
             and
             left
             in
             Possession
             of
             a
             Palace
             richly
             Furnish'd
             ,
             many
             Jewels
             ,
             much
             Money
             ,
             &c.
             
             During
             his
             Friends
             absence
             ,
             he
             falls
             into
             great
             Misfortunes
             ,
             is
             very
             hardly
             us'd
             by
             those
             he
             has
             to
             do
             withal
             ;
             and
             upon
             this
             grows
             Discontented
             and
             Melancholy
             ;
             when
             accidentally
             some
             Philosophical
             Acquaintance
             comes
             in
             ;
             and
             having
             heard
             his
             Case
             ,
             talks
             to
             him
             to
             this
             purpose
             :
             
               Since
               the
               Soul
               affects
               Freedom
               naturally
               ,
               why
               shouldst
               thou
               be
               a
               Slave
               to
               Poverty
               ?
               Turn
               thine
               Eyes
               which
               way
               thou
               wilt
               ,
               and
               the
               way
               to
               Liberty
               lies
               open
               :
               Do
               you
               remember
               where
               you
               are
               ?
               Do
               you
               see
               this
               rich
               Furniture
               ?
               All
               the
               Walls
               here
               are
               hung
               with
               Liberty
               :
               Do
               you
               see
               that
               Iron
               Chest
               ?
               There
               's
               Liberty
               in
               the
               bottom
               of
               it
               :
               Do
               you
               remember
               such
               a
               Diamond
               or
               such
               a
               Locket
               ?
               In
               how
               small
               a
               compass
               does
               great
               Liberty
               lie
               ?
               Tou
               toyl
               Day
               and
               Night
               to
               satisfie
               your
               Creditors
               :
               You
               must
               be
               a
               Slave
               to
               the
               Ingratitude
               of
               such
               a
               false
               Friend
               ,
               or
               the
               Extortion
               of
               this
               and
               that
               Vsurer
               ,
               when
               Providence
               has
               plac'd
               Liberty
               so
               very
               near
               you
               ,
               that
               no
               more
               is
               requir'd
               but
               to
               stretch
               out
               your
               Hand
               to
               accept
               of
               it
               .
            
             I
             do
             not
             
             doubt
             but
             this
             would
             seem
             very
             strange
             to
             any
             honest
             Man
             ;
             and
             yet
             where
             things
             are
             
               equally
               unsawful
            
             the
             Case
             is
             the
             same
             ;
             Humane
             Life
             is
             
               God's
               own
               Propriety
            
             ,
             't
             is
             entrusted
             to
             Man
             only
             for
             a
             certain
             End
             ,
             and
             therefore
             
               he
               has
               no
               more
            
             Liberty
             to
             destroy
             it
             ,
             than
             to
             break
             any
             Trust
             ,
             or
             commit
             any
             
               Act
               of
               Injustice
               whatsoever
            
             ;
             and
             Nature's
             having
             put
             it
             into
             our
             Power
             to
             go
             out
             of
             Life
             when
             and
             how
             we
             please
             ,
             is
             no
             more
             an
             Argument
             that
             we
             may
             lawfully
             do
             so
             ,
             than
             her
             putting
             it
             into
             our
             Power
             to
             
               Steal
               ,
               Ravish
            
             ,
             or
             
               Murther
               any
               one
               else
            
             .
             There
             must
             certainly
             then
             be
             some
             great
             Mistakes
             in
             this
             matter
             ;
             and
             therefore
             in
             order
             to
             discover
             them
             ,
             and
             shew
             how
             
               inconsistent
               Self-murther
            
             is
             with
             
               true
               Liberty
            
             ,
             if
             rightly
             understood
             :
             Let
             us
             suppose
             this
             Pretence
             to
             be
             drawn
             up
             in
             this
             or
             the
             like
             manner
             .
          
           
             Liberty
             is
             one
             of
             the
             most
             Glorious
             Attributes
             of
             God
             ;
             Man
             is
             said
             to
             be
             like
             God
             in
             respect
             of
             this
             ,
             Particularly
             ;
             and
             therefore
             nothing
             ought
             to
             be
             more
             dear
             to
             him
             than
             his
             Liberty
             .
             If
             this
             be
             so
             ,
             then
             when
             this
             Liberty
             is
             lost
             by
             any
             great
             Calamity
             ,
             it
             must
             be
             extreme
             Cowardice
             ,
             or
             extreme
             Dulness
             ,
             to
             drag
             about
             a
             Decrepit
             Body
             ,
             or
             an
             Afflicted
             Mind
             ,
             and
             to
             chuse
             to
             continue
             poorly
             under
             this
             Slavery
             ;
             when
             God
             and
             Nature
             still
             leave
             him
             so
             much
             
             Liberty
             ,
             as
             to
             set
             his
             Soul
             Free
             whenever
             he
             pleases
             .
          
           
             Observe
             ,
             The
             Word
             Liberty
             here
             is
             a
             very
             doubtful
             Term
             ,
             having
             several
             Significations
             ,
             the
             using
             of
             which
             promiscuously
             occasions
             great
             Obscurity
             and
             Confusion
             ,
             which
             are
             the
             chief
             Advantages
             of
             this
             Pretence
             :
             Sometimes
             it
             signifies
             
               that
               Liberty
            
             which
             Man
             has
             over
             his
             own
             Actions
             by
             the
             freedom
             of
             
               his
               Will
            
             :
             Sometimes
             it
             signifies
             
               the
               Liberty
            
             of
             the
             Body
             as
             well
             as
             the
             Mind
             ,
             and
             these
             two
             ,
             as
             likewise
             the
             Slavery
             which
             regards
             each
             of
             these
             ,
             are
             often
             us'd
             the
             one
             for
             the
             other
             .
             Sometimes
             again
             Liberty
             signifies
             some
             Authority
             or
             Power
             which
             Man
             is
             suppos'd
             to
             have
             to
             destroy
             himself
             in
             some
             particular
             Circumstances
             though
             he
             be
             ty'd
             up
             in
             all
             others
             .
             Lastly
             it
             signifies
             
               that
               Ease
               or
               Freedom
            
             from
             any
             Trouble
             ,
             Grief
             or
             Pain
             ,
             which
             the
             Soul
             is
             suppos'd
             to
             be
             
               let
               out
               into
            
             by
             Self-murther
             ,
             according
             to
             which
             several
             Significations
             ,
             I
             will
             consider
             ,
          
           
             1.
             
             That
             Liberty
             which
             is
             deriv'd
             from
             God
             to
             Man
             ,
             in
             what
             Respects
             Man
             is
             like
             God
             in
             the
             freedom
             of
             his
             Will
             ,
             and
             as
             to
             the
             Power
             which
             he
             has
             over
             his
             own
             
             Actions
             ,
             and
             show
             that
             Self-murther
             is
             not
             warranted
             by
             such
             Liberty
             .
          
           
             2.
             
             I
             will
             shew
             the
             difference
             between
             the
             Liberty
             and
             Slavery
             of
             the
             Soul
             and
             Body
             ;
             and
             inquire
             whether
             any
             Evil
             ,
             which
             oppresses
             the
             Body
             ,
             can
             be
             destructive
             to
             the
             Liberty
             of
             the
             Soul.
             
          
           
             3.
             
             That
             no
             Man
             upon
             the
             Account
             of
             any
             Calamity
             ,
             particularly
             upon
             Account
             of
             any
             extreme
             Sickness
             or
             Pain
             ,
             has
             any
             Liberty
             or
             Authority
             to
             destroy
             himself
             .
          
           
             4.
             
             That
             by
             so
             doing
             ,
             the
             Soul
             instead
             of
             enjoying
             any
             Liberty
             wou'd
             fall
             into
             a
             State
             of
             utmost
             Slavery
             .
          
           
             I.
             As
             to
             the
             Liberty
             which
             is
             deriv'd
             from
             God
             to
             Man
             :
             'T
             was
             said
             that
             this
             is
             one
             of
             the
             
               most
               Glorious
            
             Attributes
             of
             God
             ;
             and
             that
             in
             this
             Respect
             it
             is
             that
             Man
             is
             particularly
             like
             him
             :
             
               God
               is
               absolutely
               Free
            
             ;
             for
             he
             is
             
               Infinite
               :
               Infinity
            
             must
             be
             
               perfect
               Liberty
            
             ,
             because
             nothing
             can
             be
             more
             Free
             than
             that
             which
             has
             
               no
               Bounds
            
             .
             And
             yet
             the
             Liberty
             of
             
               infinite
               Power
            
             ,
             is
             always
             attended
             with
             
               infinite
               Wisdom
            
             ,
             and
             
               infinite
               Goodness
            
             ,
             without
             these
             
               Almighty
               Liberty
            
             wou'd
             be
             only
             Dreadful
             ;
             but
             these
             make
             it
             the
             Ground
             of
             our
             Trust
             and
             Confidence
             ,
             and
             render
             it
             Adorable
             ;
             wherefore
             if
             we
             consider
             God
             ,
             not
             only
             in
             
               his
               Essenoe
            
             ,
             but
             also
             
             in
             
               his
               Works
            
             ;
             since
             every
             Work
             of
             his
             must
             be
             to
             some
             
               excellent
               End
            
             or
             other
             ;
             the
             means
             he
             huses
             to
             
               Act
               by
            
             ,
             must
             also
             be
             
               most
               Excellent
               ;
               and
            
             that
             
               particular
               kind
               of
               Method
            
             (
             if
             I
             may
             so
             speak
             )
             which
             he
             observes
             for
             the
             bringing
             what
             he
             intends
             to
             pass
             ,
             must
             
               be
               a
               kind
               of
               Rule
               or
               Law
               to
               him
               .
            
             He
             cannot
             do
             otherwise
             than
             he
             does
             ,
             because
             what
             he
             does
             is
             the
             Effect
             of
             
               infinite
               Wisdom
               ,
               measur'd
            
             by
             the
             rectitude
             of
             his
             own
             Perfection
             :
             and
             therefore
             
               always
               best
            
             .
             Yet
             this
             sets
             
               no
               Bounds
               to
               his
               Liberty
            
             ,
             because
             it
             is
             impossible
             that
             he
             shou'd
             ever
             will
             to
             do
             otherwise
             ,
             than
             only
             
               just
               as
               he
               does
            
             ;
             and
             he
             who
             always
             does
             
               whatever
               he
               wills
            
             must
             remain
             
               always
               Free.
            
             
          
           
             But
             
               Man's
               Liberty
            
             ,
             is
             very
             different
             ,
             as
             he
             is
             a
             
               finite
               Creature
            
             ;
             it
             can
             be
             perfect
             only
             according
             to
             its
             measure
             ,
             and
             that
             measure
             must
             be
             proportionable
             to
             his
             
               particular
               Nature
            
             :
             Now
             the
             Nature
             of
             Man
             consists
             of
             a
             Rational
             Soul
             and
             Body
             ,
             
               his
               Liberty
            
             therefore
             must
             be
             twofold
             ;
             that
             which
             regards
             the
             Soul
             ,
             or
             that
             which
             regards
             the
             Body
             :
             As
             to
             the
             first
             ,
             which
             is
             our
             present
             Subject
             ,
             this
             must
             be
             according
             to
             the
             
               chief
               Faculties
            
             of
             the
             Soul
             ,
             Knowledge
             and
             Will
             ;
             Man's
             
               Will
               is
               free
            
             ,
             it
             has
             the
             full
             Power
             or
             Liberty
             ,
             to
             Act
             without
             any
             Necessity
             or
             Compulsion
             ;
             but
             since
             this
             Will
             can
             act
             only
             
             according
             to
             what
             Man
             knows
             ,
             (
             it
             being
             impossible
             that
             any
             one
             should
             will
             any
             thing
             whereof
             he
             has
             no
             Knowledge
             )
             the
             extent
             of
             
               humane
               Liberty
            
             ,
             must
             be
             proportionable
             to
             
               humane
               Knowledge
            
             .
             Again
             ,
             the
             Objects
             of
             
               humane
               Knowledge
            
             ,
             as
             it
             concerns
             Mans
             Actions
             ,
             are
             moral
             Good
             or
             Evil
             ,
             and
             the
             Freedom
             of
             Man's
             Will
             lies
             in
             choosing
             the
             one
             and
             refusing
             the
             other
             .
             Now
             ●…ince
             
               humane
               Knowledge
            
             is
             not
             only
             of
             
               small
               Extent
            
             ,
             but
             liable
             to
             Errour
             ,
             and
             to
             mistake
             Good
             and
             Evil
             ,
             since
             also
             there
             are
             several
             Passions
             and
             Appetites
             which
             are
             apt
             to
             further
             this
             mistaking
             ;
             God
             has
             sixt
             such
             
               Principles
               in
               Man
            
             as
             
               represent
               the
               Method
               of
               his
               own
               Acting
               ,
            
             and
             are
             
               self
               evident
            
             .
             where●…ore
             
               Man's
               likeness
               unto
               God
            
             ,
             does
             not
             consist
             in
             the
             
               boundle●…s
               Liberty
               of
               his
               Will
            
             ,
             but
             in
             
               his
               Wills
            
             being
             
               conformable
               to
               the
               Will
               of
               God
            
             ;
             and
             then
             is
             his
             Will
             chiefly
             so
             when
             it
             
               concurrs
               with
               those
               first
               Principles
            
             ,
             or
             Laws
             of
             Nature
             above-mentioned
             ,
             That
             is
             
               follows
               readily
               his
               Reason
               by
               Virtue
               .
            
          
           
             Yet
             still
             this
             is
             no
             lessening
             or
             restraining
             of
             Man's
             Natural
             Liberty
             .
             Infinite
             Liberty
             observes
             some
             measures
             for
             the
             attaining
             the
             Ends
             of
             Infinite
             Wisdom
             ;
             the
             measures
             which
             are
             here
             given
             to
             Man
             to
             walk
             by
             ,
             are
             the
             
               same
               with
               those
            
             ,
             they
             ●…re
             the
             Marks
             and
             Bounds
             of
             what
             is
             fit
             and
             
             just
             ,
             they
             represent
             the
             
               Method
               of
               God's
               own
               Acting
            
             ,
             as
             I
             said
             before
             ,
             and
             
               good
               Method
            
             always
             promotes
             the
             End
             it
             is
             concern'd
             about
             ;
             it
             is
             the
             nearest
             and
             the
             plainest
             way
             to
             it
             ;
             and
             therefore
             wou'd
             be
             the
             choice
             of
             every
             wise
             Man
             ;
             and
             what
             is
             
               choice
               must
               be
               wholly
               consistent
               with
               Liberty
            
             ;
             these
             Principles
             by
             reason
             of
             their
             Divine
             Original
             ,
             and
             their
             Natural
             sorce
             and
             energy
             are
             frequently
             called
             theCommandmen●…
             of
             God
             (
             even
             without
             regard
             to
             Revelation
             )
             the
             Obedience
             to
             which
             has
             been
             Celebrated
             by
             Philosophers
             as
             the
             greatest
             and
             noblest
             Liberty
             .
             Thus
             one
             *
             tells
             us
             ,
             
               That
               to
               serve
               God
               is
               not
               only
               better
               than
               Liberty
               ,
               but
               than
               Empire
               it self
               .
            
             †
             Another
             crys
             out
             ,
             and
             he
             was
             a
             Slave
             too
             ,
             
               No
               one
               can
               have
               pretence
               to
               any
               Authority
               over
               me
               now
               ;
               I
               am
               made
               free
               by
               God
               ;
               I
               have
               learnt
               his
               Commandments
               ,
               't
               is
               not
               in
               the
               Power
               of
               any
               thing
               upon
               Earth
               to
               enstave
               me
               .
            
             If
             it
             be
             said
             that
             these
             very
             Men
             tell
             us
             ,
             that
             ‖
             
               Liberty
               is
               the
               Living
               how
               we
               Will
               :
            
             By
             the
             Word
             Will
             they
             always
             meant
             the
             *
             
               Rational
               Will
            
             ,
             
             the
             
               Irrational
               vehemency
               of
               it
            
             ,
             they
             called
             Lust
             ,
             (
             the
             doing
             what
             one
             lists
             )
             thus
             Cicero
             ,
             in
             the
             Place
             above
             ,
             
               Who
               is
               he
               that
               lives
               as
               he
               will
               ,
               but
               he
               that
               follows
               that
               which
               is
               right
               ,
               and
               rejoyces
               in
               his
               Duty
               .
            
             Let
             us
             first
             will
             what
             we
             ought
             ,
             and
             then
             we
             may
             
               safely
               do
               what
               we
               will
            
             ;
             but
             to
             follow
             every
             first
             Impulse
             ,
             every
             〈◊〉
             of
             hasty
             Passion
             ,
             under
             the
             pretence
             of
             being
             free
             ,
             always
             ends
             in
             
               lowest
               Slavery
            
             ;
             for
             if
             we
             consider
             those
             who
             refuse
             being
             directed
             by
             any
             Natural
             Notions
             of
             Good
             and
             Evil
             ,
             or
             to
             be
             obliged
             by
             any
             first
             Principles
             or
             Laws
             of
             Nature
             ,
             while
             they
             are
             so
             nice
             of
             their
             Liberty
             as
             to
             refuse
             any
             Rule
             or
             Guidance
             :
             How
             many
             severe
             Tyrants
             do
             they
             blindly
             submit
             to
             ?
             Though
             like
             some
             Lunaticks
             in
             the
             midst
             of
             their
             Chains
             ,
             they
             fancy
             themselves
             Sovereign
             Princes
             .
             Can
             any
             Man
             pretend
             to
             be
             Free
             while
             
               his
               Reason
            
             is
             made
             to
             Serve
             ?
             And
             does
             it
             not
             
               serve
               most
               basely
            
             in
             such
             People
             ,
             at
             the
             beck
             of
             every
             Lust
             and
             Passion
             ;
             is
             it
             not
             forc'd
             to
             fetch
             and
             carry
             in
             more
             and
             more
             of
             the
             vicious
             Object
             ;
             to
             be
             drudging
             always
             to
             Sensation
             ;
             to
             provide
             to
             glut
             this
             or
             that
             Appetite
             ,
             or
             to
             administer
             to
             this
             or
             that
             Passion
             ;
             this
             is
             the
             glorious
             End
             of
             that
             Liberty
             of
             
               following
               their
               own
               Reason
            
             ;
             which
             is
             so
             much
             affected
             by
             many
             People
             
             who
             will
             be
             riding
             over
             Hedge
             and
             Ditch
             ,
             rather
             than
             be
             
               impos'd
               upon
               by
               a
               beaten
               Road
               ,
            
             and
             throw
             away
             their
             Rudder
             and
             their
             Compass
             in
             order
             to
             
               Sail
               freely
            
             .
          
           
             Arbitrary
             Power
             ,
             which
             is
             so
             universally
             hated
             ,
             is
             nothing
             but
             Lawless
             Liberty
             of
             Acting
             :
             When
             Princes
             usurp
             this
             ,
             we
             call
             'em
             Tyrants
             ;
             and
             yet
             what
             we
             abhor
             in
             our
             Governours
             ,
             we
             admire
             in
             our selves
             :
             When
             alas
             !
             if
             it
             be
             usurpt
             by
             particular
             Persons
             ,
             they
             fall
             into
             worse
             slavery
             than
             Kingdoms
             do
             .
             Both
             are
             preserv'd
             free
             ,
             not
             by
             being
             without
             
               any
               Law
            
             at
             all
             ;
             but
             by
             acting
             steadily
             according
             to
             
               such
               Laws
            
             ,
             as
             are
             the
             Dictates
             of
             right
             Reason
             .
             There
             is
             a
             remarkable
             Passage
             in
             *
             
               Philo
               Judaeus
            
             to
             this
             purpose
             .
             
               As
               among
               Cities
               such
               as
               are
               rul'd
               by
               the
               Arbitrary
               Will
               of
               one
               or
               few
               Men
               fall
               into
               Slavery
               ;
               whereas
               such
               as
               have
               Laws
               for
               their
               Guardians
               and
               Governours
               continue
               free
               :
               So
               it
               is
               among
               particular
               Men
               ;
               as
               many
               as
               Anger
               ,
               Covetousness
               ,
               or
               any
               other
               Passion
               rules
               over
               ,
               are
               all
               Slaves
               ;
               but
               as
               many
               as
               are
               Govern'd
               by
               Law
               are
               Free
               ;
               I
               mean
               the
               unerring
               Law
               of
               right
               Reason
               ,
               not
               such
               as
               is
               imprinted
               by
               this
               or
               that
               Man
               on
               Lifeless
               Paper
               ,
               it self
               Lifeless
               ;
               but
            
             
             
               that
               which
               is
               Eternal
               ,
               and
               engraven
               upon
               Man's
               Immortal
               Mind
               ,
               by
               the
               Divine
               Immortal
               Nature
               :
               Wherefore
               I
               cannot
               but
               wonder
               (
               as
               he
               goes
               on
               )
               at
               the
               Stupidity
               of
               some
               dull
               Wretches
               ,
               who
               will
               grant
               that
               whole
               great
               Citties
               ,
               such
               as
            
             Athens
             and
             Lacedaemon
             ,
             
               preserve
               their
               Liberty
               only
               by
               observing
               the
               Laws
               of
            
             Solon
             and
             Lycurgus
             ,
             
               and
               yet
               will
               not
               allow
               that
               wise
               Men
               may
               preserve
               theirs
               ,
               while
               they
               obey
               right
               Reason
               ,
               which
               is
               the
               Ground
               of
               all
               Law.
            
             What
             this
             Excellent
             Author
             calls
             Stupidity
             and
             Dulness
             is
             to
             be
             met
             withal
             very
             commonly
             now
             a
             days
             among
             the
             greatest
             pretenders
             to
             Wit
             ,
             Sense
             and
             Integrity
             ,
             and
             most
             confident
             Asserters
             of
             humane
             Liberty
             ;
             nor
             indeed
             have
             there
             been
             Creatures
             of
             this
             kind
             wanting
             in
             any
             Age.
             The
             Speech
             which
             the
             Tribune
             Duronius
             made
             to
             the
             common
             People
             of
             Rome
             upon
             the
             occasion
             of
             the
             Senates
             proposing
             some
             sumptuary
             Laws
             to
             restrain
             the
             extravagant
             Luxury
             of
             Entertainments
             ,
             argues
             the
             same
             noble
             Zeal
             .
             *
             Romans
             ,
             says
             he
             ,
             
               we
               are
               now
               come
               to
               have
               Bridles
               put
               upon
               us
               ,
               which
               are
               not
               to
               be
               endur'd
               ;
               you
               are
               ty'd
               and
               fetter'd
               in
               bitter
               Bonds
               of
               Servitude
               :
               The
               Senate
               are
               passing
               a
               Law
               to
               force
               you
               to
               be
               Frugal
               ;
               but
               let
               us
               abrogate
               this
               old
               rusty
            
             
             
               Imposition
               ;
               for
               what
               signifies
            
             Liberty
             ,
             
               if
               a
               Man
               may
               not
               perish
               by
            
             Luxury
             
               if
               he
               thinks
               sitting
            
             .
             This
             was
             an
             admirable
             Advocate
             for
             one
             sort
             of
             Self-destruction
             ;
             what
             the
             rest
             say
             is
             built
             upon
             the
             very
             same
             Grounds
             ,
             and
             amounts
             in
             effect
             but
             to
             this
             :
             
               Who
               has
               the
               Property
               of
               my
               Life
               but
               my self
               ?
               And
               what
               does
               Property
               signifie
               if
               I
               may
               not
               have
               the
               Liberty
               to
               do
               what
               I
               will
               with
               my
               own
               ?
            
             The
             first
             of
             these
             has
             been
             shewn
             at
             large
             to
             be
             a
             mistake
             ,
             and
             then
             it
             must
             follow
             of
             course
             that
             the
             latter
             is
             so
             .
             But
             certainly
             no
             two
             things
             in
             the
             World
             have
             ever
             been
             so
             much
             mistaken
             as
             Liberty
             and
             Property
             ,
             as
             these
             are
             the
             tumultuous
             crys
             of
             the
             Rabble
             in
             disorder'd
             Governments
             ;
             so
             are
             they
             the
             loud
             Pretences
             of
             wild
             Passions
             in
             Irregular
             Men
             :
             He
             that
             desires
             what
             he
             cannot
             ,
             nay
             ought
             not
             to
             obtain
             ;
             calls
             all
             Opposition
             (
             be
             it
             never
             
               so
               just
            
             )
             to
             those
             desires
             Slavery
             ;
             and
             the
             breaking
             through
             this
             Opposition
             (
             though
             by
             ways
             never
             
               so
               unjust
            
             )
             he
             calls
             Liberty
             .
             Thus
             Men
             of
             free
             thought
             ,
             that
             is
             ,
             who
             despise
             any
             Rule
             or
             Guide
             to
             
               think
               by
            
             ;
             must
             needs
             despise
             any
             Rule
             to
             
               act
               by
            
             ;
             and
             consequently
             break
             all
             Laws
             Divine
             and
             Humane
             :
             But
             if
             
               this
               is
               Liberty
            
             ,
             then
             how
             hard
             is
             it
             that
             Flames
             shou'd
             ever
             be
             abridged
             of
             their
             Natural
             Liberty
             ,
             or
             that
             the
             Freedom
             of
             any
             Deluge
             
             shou'd
             be
             restrain'd
             by
             Banks
             or
             Shores
             ;
             these
             wou'd
             not
             have
             worse
             Effects
             in
             the
             
               greater
               Worid
            
             ,
             than
             the
             other
             has
             in
             
               the
               less
            
             ;
             for
             not
             to
             nu●…ber
             up
             all
             the
             Inconveniences
             which
             the
             Publick
             suffers
             from
             these
             
               free
               thinking
            
             Gentlemen
             ;
             what
             does
             this
             Liberty
             end
             in
             at
             last
             ,
             as
             to
             themselves
             ,
             but
             in
             Gouts
             ,
             Palsies
             ,
             Rheumatisms
             ,
             &c.
             as
             to
             
               one
               part
            
             of
             their
             fancied
             Property
             ;
             and
             in
             Shame
             ,
             Anxiety
             ,
             Fury
             and
             Despair
             as
             
               to
               the
               other
            
             ,
             till
             at
             last
             being
             weary
             of
             a
             Life
             which
             they
             have
             so
             miserably
             misus'd
             ,
             they
             as
             miserably
             destroy
             it
             .
          
           
             That
             which
             has
             made
             me
             say
             so
             much
             upon
             this
             Head
             is
             ,
             that
             this
             pretence
             is
             the
             Ground
             of
             most
             other
             Crimes
             ,
             as
             well
             as
             Self-murther
             .
             But
             to
             sum
             up
             what
             has
             been
             said
             ,
             and
             to
             apply
             it
             to
             that
             in
             particular
             .
          
           
             1.
             
             Since
             God
             himself
             ,
             who
             is
             absolutely
             
               free
               ,
               chooses
            
             to
             act
             always
             according
             to
             some
             Method
             ,
             which
             is
             a
             Rule
             to
             Himself
             ,
             the
             same
             with
             right
             and
             eternal
             Reason
             ;
             and
             yet
             
               His
               Liberty
            
             is
             not
             prejudic'd
             by
             acting
             so
             ;
             then
             although
             Man
             is
             oblig'd
             to
             act
             by
             some
             Rules
             ,
             Laws
             ,
             or
             .
             Principles
             ;
             yet
             since
             they
             issue
             out
             from
             the
             same
             Fountain
             of
             Eternal
             Reason
             ;
             this
             is
             not
             any
             Prejudice
             to
             his
             Natural
             Liberty
             .
          
           
           
             2.
             
             Since
             it
             has
             been
             prov'd
             that
             these
             are
             some
             of
             those
             Rules
             ,
             viz.
             That
             
               the
               end
               for
               which
               a
               Creature
               is
               made
               ,
               or
               has
               Life
               given
               him
               ,
               ought
               to
               be
               observ'd
               ;
               that
               Gods
               Propriety
               ought
               not
               to
               be
               desiroy'd
               ;
               that
               whatever
               may
               prove
               destructive
               to
               Civil
               Society
               ,
               ought
               to
               be
               avoided
               .
            
             And
             since
             the
             killing
             of
             ones
             self
             has
             been
             prov'd
             to
             be
             a
             direct
             breach
             of
             every
             one
             of
             these
             Rules
             ;
             then
             it
             follows
             ,
             that
             Mans
             Natural
             of
             Liberty
             ,
             can
             be
             no
             just
             〈◊〉
             for
             Self-murther
             .
             The
             same
             Argument
             will
             serve
             also
             against
             all
             unwarrantable
             hazarding
             of
             Life
             ,
             and
             running
             into
             great
             and
             unnecessary
             dangers
             ,
             especially
             by
             Duelling
             :
             Likewise
             against
             all
             Vices
             of
             Excess
             and
             Intemperance
             ,
             which
             concerning
             a
             Man's
             own
             Person
             only
             ,
             seem
             to
             be
             within
             the
             bounds
             of
             his
             Natural
             Liberty
             .
          
           
             II.
             In
             the
             next
             place
             I
             am
             to
             shew
             the
             difference
             between
             the
             Liberty
             and
             Slavery
             of
             the
             Mind
             and
             Body
             ;
             and
             whether
             any
             Evil
             that
             oppresses
             the
             Body
             can
             be
             destructive
             to
             the
             Liberty
             of
             the
             Soul.
             
          
           
             As
             Man
             consists
             of
             a
             Soul
             and
             Body
             ,
             his
             Liberty
             must
             be
             consider'd
             in
             Relation
             to
             both
             :
             Man's
             Liberty
             as
             to
             his
             Soul
             or
             Mind
             consists
             ,
             in
             the
             free
             use
             of
             its
             Faculties
             ,
             Vnderstanding
             and
             Will
             ,
             in
             such
             a
             manner
             
             as
             was
             just
             now
             shewn
             ;
             his
             Slavery
             as
             to
             his
             Mind
             consists
             in
             the
             
               losing
               the
               free
            
             use
             of
             these
             ,
             and
             in
             their
             subjection
             to
             Irregular
             Passions
             and
             Appetri●…es
             .
             Man's
             Liberty
             as
             to
             his
             Body
             consists
             in
             the
             free
             use
             of
             its
             Powers
             ,
             as
             to
             Motion
             and
             Sensation
             ;
             and
             his
             Slavery
             as
             to
             this
             ,
             in
             the
             Abridgment
             of
             this
             Motion
             ,
             or
             in
             its
             being
             at
             anothers
             disposal
             :
             In
             the
             decay
             of
             Sensation
             ,
             or
             in
             its
             becoming
             greivous
             to
             him
             ,
             in
             Pain
             and
             Torture
             .
          
           
             
             Now
             if
             we
             consider
             the
             Dignity
             of
             Humane
             Nature
             ,
             
               Man's
               Liberty
            
             must
             depend
             upon
             the
             
               Mind
               chiesly
            
             ;
             for
             when
             all
             is
             done
             ,
             the
             
               Mind
               is
               the
               Man
               ;
               Mens
               cujusque
               ,
               is
               est
               quisque
            
             ;
             the
             Body
             is
             but
             of
             very
             small
             Consideration
             in
             comparison
             of
             the
             other
             ;
             the
             Body
             may
             be
             enslaved
             without
             a
             Man
             's
             own
             sault
             ;
             it
             being
             liable
             to
             outward
             force
             ,
             as
             well
             as
             inward
             decays
             of
             Nature
             ;
             but
             still
             the
             Mind
             may
             continue
             free
             :
             This
             cannot
             be
             enslav'd
             but
             by
             a
             Man
             's
             own
             fault
             ,
             and
             when
             it
             is
             so
             ,
             its
             Liberty
             may
             be
             recover'd
             again
             if
             the
             Person
             pleases
             ;
             and
             therefore
             there
             can
             be
             no
             occasion
             of
             Self-murther
             upon
             this
             Account
             Plotinus
             †
             gives
             admirable
             directious
             
             in
             this
             case
             .
             He
             tells
             us
             ,
             that
             ther●…
             are
             two
             kinds
             of
             Death
             ,
             a
             Philosophical
             and
             a
             Natural
             one
             ;
             that
             the
             first
             was
             in
             our
             Power
             ,
             but
             
               not
               the
               latter
            
             ;
             that
             if
             Men
             would
             be
             free
             from
             any
             Evils
             of
             Life
             ,
             they
             may
             be
             so
             ,
             by
             dying
             Philosophically
             ;
             and
             this
             says
             he
             ,
             is
             the
             
               only
               voluntary
               Death
            
             ,
             that
             is
             commendable
             ;
             that
             which
             we
             bring
             our selves
             to
             by
             Reason
             ,
             not
             by
             Poison
             ;
             by
             Prudaence
             ,
             not
             by
             
               any
               Weapon
            
             .
          
           
             As
             to
             that
             part
             of
             the
             Question
             ,
             
               Whether
               any
            
             Evil
             that
             oppresses
             the
             Body
             may
             be
             destructive
             to
             the
             Liberty
             of
             the
             Mind
             ?
             This
             has
             been
             in
             part
             answer'd
             .
             The
             Liberty
             of
             the
             Mind
             consists
             in
             the
             use
             of
             Reason
             ,
             some
             Evils
             of
             the
             Body
             ,
             as
             extreme
             Pain
             and
             Sickness
             ,
             may
             destroy
             the
             use
             of
             Reason
             ;
             and
             cause
             Madness
             ,
             and
             then
             the
             Liberty
             of
             the
             Mind
             is
             destroy'd
             indeed
             .
          
           
             But
             while
             Reason
             remains
             ,
             Liberty
             must
             remain
             also
             ;
             the
             Mind
             cannot
             be
             enslav'd
             though
             beset
             by
             various
             Evils
             ,
             till
             it
             basely
             surrenders
             up
             to
             'em
             ;
             no
             more
             than
             a
             City
             is
             enslav'd
             ,
             when
             't
             is
             only
             beseig'd
             and
             defends
             it self
             valiantly
             ;
             nay
             not
             so
             much
             ,
             since
             the
             Avenues
             of
             Reason
             (
             in
             those
             who
             are
             adult
             especially
             )
             cannot
             be
             shut
             up
             ;
             but
             on
             the
             contrary
             the
             greater
             the
             Evils
             are
             which
             beset
             
             the
             Body
             ,
             the
             more
             may
             the
             Mind
             enlarge
             its
             Liberty
             ,
             by
             the
             practising
             of
             several
             Virtues
             ,
             which
             it
             would
             not
             have
             had
             the
             opportunity
             of
             exercising
             otherwise
             :
             All
             Virtues
             are
             the
             
               different
               ways
            
             of
             the
             Souls
             
               exerting
               its
               Power
            
             ,
             according
             to
             the
             Dictates
             of
             right
             Reason
             :
             Wherefore
             if
             the
             Evils
             of
             the
             Body
             give
             it
             greater
             opportunities
             to
             exert
             
               this
               Power
            
             ,
             and
             require
             withal
             ,
             that
             it
             should
             be
             exerted
             with
             greater
             strength
             and
             vigour
             ;
             then
             these
             Evils
             will
             be
             so
             far
             from
             
               abridging
               its
               Liberty
            
             ,
             that
             they
             will
             rather
             enlarge
             it
             .
             For
             the
             more
             Virtues
             is
             has
             to
             practice
             ,
             the
             more
             different
             ways
             must
             it
             have
             to
             move
             in
             ,
             the
             wider
             must
             its
             range
             and
             
               compass
               be
            
             ,
             and
             consequently
             the
             
               greater
               its
               Liberty
            
             .
          
           
             And
             as
             to
             the
             Case
             of
             extreme
             Pain
             in
             particular
             ,
             which
             is
             so
             commonly
             pleaded
             upon
             this
             occasion
             .
             The
             Liberty
             of
             the
             Body
             indeed
             may
             be
             lost
             ,
             it
             may
             be
             confin'd
             ,
             〈◊〉
             and
             tortur'd
             by
             Tyrants
             or
             Discases
             ;
             but
             unless
             this
             should
             cause
             Madness
             ,
             it
             would
             not
             destroy
             the
             Liberty
             of
             the
             Mind
             :
             It
             must
             be
             confess'd
             the
             Union
             of
             the
             Body
             and
             Mind
             is
             very
             close
             ,
             and
             all
             Perception
             ends
             in
             the
             Soul
             ,
             and
             therefore
             the
             Pains
             of
             the
             Body
             may
             be
             very
             grievous
             to
             it
             ;
             but
             though
             very
             grievous
             ,
             yet
             rarely
             to
             such
             a
             degree
             as
             to
             prove
             destructive
             
             to
             its
             Reason
             :
             Extreme
             Pain
             is
             the
             truest
             test
             of
             a
             great
             and
             upright
             Mind
             ,
             but
             although
             it
             may
             force
             a
             Man
             to
             Lament
             ,
             it
             
               need
               not
            
             to
             Rebel
             ,
             it
             may
             affect
             him
             with
             Sorrow
             ,
             but
             not
             cast
             him
             down
             into
             Despair
             ;
             and
             where
             
               Reason
               struggles
               faithfully
            
             to
             retain
             its
             
               Power
               :
               Courage
               ,
               Honour
               ,
               Justice
               ,
               Constancy
               ,
            
             and
             
               great
               Examples
            
             ,
             will
             be
             called
             in
             to
             help
             to
             resist
             what
             is
             
               sensitive
               Evil
            
             ,
             rather
             than
             a
             good
             Man
             should
             fall
             into
             what
             is
             
               morally
               so
            
             ;
             rather
             than
             he
             should
             be
             guilty
             of
             an
             
               unjust
               Action
            
             ,
             to
             fly
             from
             Pain
             ;
             when
             this
             is
             only
             Co●…ardise
             and
             Weakness
             ,
             though
             colour'd
             over
             with
             the
             Plausible
             name
             of
             Liberty
             .
          
           
             When
             Pain
             is
             encreas'd
             to
             such
             a
             degree
             as
             to
             destroy
             Reason
             ,
             the
             dispute
             is
             at
             an
             end
             ;
             but
             let
             Men
             have
             a
             care
             lest
             they
             should
             fancy
             or
             grant
             themselves
             to
             be
             Mad
             ,
             only
             through
             Impatience
             ,
             and
             indulg'd
             Passions
             ;
             and
             then
             
               afterwards
               make
               use
            
             of
             their
             Reason
             to
             contrive
             their
             Self-destruction
             .
          
           
             If
             you
             cry
             out
             as
             't
             is
             usual
             ,
             that
             the
             
               Pain
               is
               too
               great
               to
               be
               endur'd
               ,
            
             that
             
               you
               cannot
               possibly
               bear
               so
               much
               torture
               :
            
             What
             do
             you
             mean
             by
             this
             ?
             that
             
               it
               will
               kill
               you
            
             ,
             or
             that
             
               you
               have
               not
               strength
               and
               patience
               to
               undergo
               it
               .
            
             If
             it
             will
             kill
             you
             ,
             what
             need
             of
             Self-murther
             ?
             the
             more
             violent
             the
             Pain
             is
             ,
             the
             
             more
             short
             will
             it
             be
             ;
             and
             if
             a
             Tyrant
             inslicts
             it
             ,
             how
             much
             better
             is
             it
             ,
             as
             Good
             Darius
             said
             ,
             *
             
               To
               die
               by
               anothers
               Wickedness
               than
               by
               your
               own
               ?
            
             If
             you
             mean
             the
             latter
             ,
             trust
             Nature
             ,
             she
             will
             assist
             you
             to
             bear
             :
             Pain
             is
             always
             most
             acute
             when
             new
             ,
             the
             Powers
             of
             Sensation
             are
             blunted
             by
             degrees
             ,
             by
             their
             Objects
             pressing
             too
             violently
             upon
             them
             ,
             and
             continual
             labour
             under
             Pain
             will
             harden
             the
             sense
             of
             Feeling
             ,
             and
             deaden
             Perception
             :
             No
             one
             can
             know
             his
             strength
             unless
             he
             will
             try
             it
             ;
             the
             force
             of
             deliberate
             and
             
               well
               weighted
               Resolution
            
             is
             incredible
             ,
             and
             has
             supported
             the
             Weak
             and
             the
             Guilty
             in
             the
             most
             dreadful
             Torments
             ;
             Shall
             Women
             be
             able
             to
             suffer
             so
             much
             in
             Child-birth
             ?
             Could
             the
             Spartan
             Boys
             bear
             whipping
             to
             Death
             before
             their
             Altars
             ,
             without
             a
             Groan
             ?
             Nay
             ,
             have
             the
             greatest
             Villains
             mock'd
             their
             Executioners
             ?
             Could
             such
             a
             Wretch
             as
             Ravillac
             ,
             or
             he
             that
             shot
             one
             of
             the
             Princes
             of
             Orange
             ,
             smile
             amidst
             all
             the
             Artisices
             of
             Torture
             ?
             and
             shall
             not
             Innocence
             and
             
               Virtue
               be
               able
            
             to
             support
             a
             
               good
               Man
            
             ,
             under
             the
             ordinary
             calamities
             incident
             to
             humane
             Nature
             ?
             If
             submission
             to
             Providence
             ,
             Perseverance
             in
             Duty
             ,
             
             Constancy
             and
             Patience
             are
             Virtues
             ;
             when
             are
             these
             to
             be
             practised
             unless
             in
             extremities
             ?
             But
             it
             may
             be
             said
             ,
             the
             
               Disease
               is
               incurable
            
             ,
             the
             
               Pain
               is
               without
               intermission
            
             ,
             and
             
               therefore
               what
               good
               can
               a
               Man
               do
               by
               suffering
               on
               ,
            
             but
             
               only
               expose
               humane
               Nature
            
             ,
             and
             
               render
               it
               Contemptible
            
             ;
             not
             at
             all
             ,
             but
             rather
             quite
             Contrary
             ;
             who
             can
             pronounce
             a
             Disease
             ,
             like
             to
             last
             ,
             incurable
             ?
             and
             how
             oft
             have
             the
             best
             Physicians
             been
             deceived
             in
             this
             matter
             ?
             And
             as
             to
             intermission
             ,
             suppose
             there
             should
             be
             none
             ,
             where
             the
             Pain
             is
             intermitting
             ;
             Constancy
             and
             Patience
             must
             be
             
               intermitting
               too
            
             ,
             and
             return
             only
             by
             fits
             as
             the
             Distemper
             does
             ;
             but
             when
             the
             Pain
             is
             continual
             ,
             Virtue
             is
             
               continual
               also
            
             ;
             and
             yet
             not
             in
             danger
             of
             being
             long
             upon
             Duty
             ;
             because
             extreme
             continual
             Pain
             will
             quickly
             dissolve
             Nature
             ,
             and
             discharge
             the
             Soul
             ;
             and
             this
             Consideration
             might
             be
             sufficient
             to
             support
             a
             Man
             under
             such
             Circumstances
             ,
             without
             
             Diogenes's
             Dagger
             to
             give
             him
             Liberty
             :
             For
             if
             the
             Soul
             be
             imprison'd
             and
             enslaved
             ,
             when
             in
             a
             tortur'd
             or
             diseased
             Body
             ,
             then
             let
             it
             look
             upon
             every
             Pain
             as
             a
             step
             towards
             its
             Freedom
             ,
             as
             the
             bursting
             of
             some
             Chain
             ,
             or
             the
             falling
             off
             of
             some
             Fetter
             ;
             and
             as
             every
             Limb
             grows
             weaker
             ,
             and
             every
             Sense
             decays
             ,
             let
             it
             collect
             its
             sorces
             cheerfully
             ,
             and
             rejoice
             at
             these
             happy
             
             beginnings
             of
             La●…ful
             and
             
               Eternal
               Liberty
            
             .
             And
             as
             to
             〈◊〉
             ,
             this
             is
             not
             worth
             Consideration
             in
             comparison
             of
             ones
             Duty
             ,
             yet
             a
             good
             Man
             need
             not
             fear
             it
             ;
             He
             will
             rather
             do
             credit
             to
             humane
             Nature
             ,
             than
             expose
             it
             by
             his
             〈◊〉
             :
             *
             Seneca
             says
             ,
             
               he
               will
               not
               leave
               his
               Body
               but
               when
               it
               begins
               to
               assect
               his
               Mind
               ,
            
             and
             
               then
               he
               well
               jump
               out
               of
               it
               〈◊〉
               from
               a
               〈◊〉
               〈◊〉
               ●…ouse
            
             ;
             this
             is
             a
             very
             low
             thought
             ,
             and
             would
             not
             be
             pardonable
             ,
             but
             that
             He
             make
             some
             amends
             for
             it
             in
             another
             place
             ;
             †
             where
             he
             says
             ,
             that
             
               he
               who
               was
               great
               before
               he
               fell
               ,
               is
               not
               the
               less
               great
               for
               being
               fallen
               ,
               but
               is
               as
               far
               from
               Contempt
               as
               the
               Ruins
               of
               Temples
               are
               ,
               which
               the
               Religious
               adore
               as
               much
               as
               when
               they
               were
               standing
               :
            
             Though
             Holy
             Temples
             yield
             to
             Time
             ,
             yet
             they
             cannot
             crush
             the
             God
             that
             was
             Worshipt
             in
             'em
             by
             their
             fall
             ;
             no
             more
             can
             a
             
               decaying
               Body
            
             oppress
             an
             
               upright
               Mind
            
             :
             And
             while
             the
             Mind
             is
             not
             oppress'd
             it
             cannot
             be
             contemptible
             .
             There
             is
             a
             Beauty
             in
             Constancy
             and
             Fortitude
             which
             shines
             through
             all
             the
             Deformities
             of
             Death
             ;
             for
             at
             such
             times
             't
             is
             not
             the
             Body
             ,
             but
             the
             Soul
             that
             is
             to
             be
             regarded
             ;
             and
             therefore
             what
             if
             the
             Body
             be
             pale
             ,
             weak
             and
             wasted
             away
             ,
             yet
             if
             the
             Mind
             
             continues
             the
             same
             ,
             unshaken
             and
             undaunted
             ;
             all
             the
             signs
             of
             outward
             Decay
             ,
             are
             but
             the
             marks
             of
             inward
             Virtue
             ,
             the
             Trophies
             of
             the
             Souls
             Strength
             and
             Victory
             ,
             and
             more
             proper
             to
             cause
             Admiration
             than
             Contempt
             ;
             Which
             of
             
             Scaevola's
             Arms
             would
             an
             Ancient
             Roman
             have
             reckon'd
             most
             comely
             ,
             that
             which
             was
             shrivel'd
             up
             ,
             lame
             and
             deformed
             with
             Scars
             ,
             or
             that
             which
             was
             whole
             and
             strong
             ?
             Sure
             brawny
             Limbs
             and
             a
             good
             Complexion
             are
             not
             Essential
             to
             Virtue
             .
             Nay
             even
             the
             last
             Minutes
             of
             a
             great
             Man
             shall
             be
             beneficial
             ,
             the
             very
             sight
             of
             his
             Calamities
             shall
             be
             full
             of
             Instruction
             ,
             so
             that
             while
             he
             has
             Breath
             he
             shall
             never
             be
             past
             doing
             good
             .
          
           
             All
             the
             excellent
             modern
             Buildings
             of
             Italy
             (
             if
             I
             may
             use
             this
             allusion
             once
             more
             )
             are
             owing
             to
             a
             few
             remains
             of
             the
             Ancient
             Roman
             Structures
             ,
             which
             notwithstanding
             the
             injuries
             of
             many
             Years
             ,
             and
             many
             devastations
             ,
             retain
             still
             some
             thing
             of
             their
             former
             Beauty
             and
             Magnisicence
             ;
             the
             same
             use
             might
             be
             made
             of
             the
             Decays
             of
             great
             Men
             in
             extreme
             Age
             ,
             or
             Pain
             ,
             or
             Sickness
             :
             They
             are
             not
             indeed
             what
             
               they
               were
            
             ,
             but
             still
             they
             are
             more
             than
             
               others
               are
            
             ;
             what
             is
             left
             is
             regular
             and
             great
             ,
             and
             sufficient
             to
             form
             in
             us
             an
             Idea
             of
             what
             is
             lost
             ,
             and
             to
             teach
             
             us
             by
             the
             Rules
             of
             Proportion
             ,
             to
             improve
             our selves
             accordingly
             :
             But
             a
             great
             and
             good
             Man's
             Example
             is
             as
             necessary
             in
             Death
             as
             Life
             ;
             we
             are
             to
             study
             as
             much
             how
             
               to
               Die
            
             as
             how
             to
             Live
             :
             Where
             then
             can
             we
             receive
             so
             much
             Instruction
             for
             this
             purpose
             as
             in
             the
             Deaths
             of
             such
             Men
             ?
             and
             if
             so
             ,
             when
             can
             they
             be
             ever
             past
             doing
             good
             ?
             But
             I
             will
             not
             insist
             farther
             upon
             this
             :
             Let
             the
             Stoics
             ,
             who
             are
             the
             great
             Defenders
             of
             Self-murther
             ,
             be
             
               Judges
               in
               this
               matter
            
             ,
             if
             we
             look
             into
             their
             Writings
             ,
             we
             shall
             find
             it
             inculcated
             continually
             ;
             the
             Pains
             of
             the
             Body
             can
             never
             have
             any
             
               influence
               upon
               the
               Liberty
            
             of
             the
             Mind
             .
             That
             their
             wise
             Man
             is
             above
             the
             taking
             notice
             of
             any
             outward
             Evil
             ,
             that
             he
             is
             at
             perfect
             Ease
             in
             the
             midst
             of
             Tortures
             .
             Nay
             ,
             they
             reckon
             it
             no
             less
             than
             a
             Crime
             to
             own
             the
             least
             sense
             of
             Pain
             ,
             and
             indeed
             grant
             more
             in
             that
             respect
             than
             we
             desire
             ,
             and
             yet
             after
             all
             make
             Pain
             by
             a
             strange
             Contradiction
             one
             of
             the
             chief
             Causes
             of
             Self-murther
             .
          
           
             〈◊〉
             The
             next
             thing
             which
             I
             propos'd
             to
             speak
             to
             was
             ,
             Whether
             any
             Man
             upon
             account
             of
             extreme
             ,
             A●…iction
             ,
             especially
             Pain
             or
             Sickness
             ,
             has
             Liberty
             or
             Authority
             to
             Destroy
             himself
             .
          
           
           
             Not
             only
             the
             Stoics
             heretofore
             ,
             but
             some
             others
             since
             ,
             have
             been
             inclined
             to
             think
             that
             he
             has
             ;
             thus
             one
             tells
             us
             ,
             *
             
               God
               gives
               us
               leave
               enough
               to
               part
               with
               Life
               ,
               when
               he
               is
               pleased
               to
               reduce
               us
               to
               such
               a
               condition
               ,
               that
               to
               Live
               is
               far
               worse
               than
               to
               Die.
            
             The
             Rule
             which
             is
             here
             given
             ,
             whereby
             we
             are
             to
             judge
             when
             we
             have
             this
             leave
             ,
             is
             ;
             
               when
               God
               is
               pleased
               to
               reduce
               us
               to
               such
               a
               Condition
               ,
               that
               to
            
             Live
             is
             far
             worse
             
               than
               to
            
             Die.
             But
             this
             will
             be
             found
             very
             insussicient
             to
             this
             purpose
             ;
             if
             we
             examine
             the
             Particulars
             ;
             it
             supposes
             these
             two
             things
             .
          
           
             1.
             
             That
             there
             may
             be
             some
             Condition
             of
             Life
             far
             worse
             than
             Death
             .
          
           
             2.
             
             That
             't
             is
             God
             that
             reduces
             the
             Sufferer
             to
             such
             a
             Condition
             .
          
           
             As
             to
             the
             first
             ,
             before
             we
             can
             compare
             things
             rightly
             ,
             we
             must
             understand
             exactly
             the
             terms
             by
             which
             they
             are
             represented
             :
             Life
             as
             Humane
             ,
             implies
             the
             union
             of
             the
             Soul
             and
             Body
             ;
             Death
             is
             the
             dissolution
             of
             that
             Union
             ;
             the
             condition
             of
             Life
             ,
             which
             is
             supposed
             here
             to
             make
             it
             far
             worse
             than
             Death
             ,
             is
             
               extreme
               Pain
            
             ;
             now
             the
             fallacy
             lies
             in
             not
             mentioning
             the
             
               manner
               of
               this
               Dissolution
            
             which
             may
             be
             Violent
             ,
             or
             Natural
             ,
             and
             the
             
               consequences
               of
               it
            
             :
             To
             a
             good
             
             Man
             indeed
             ,
             Life
             in
             extreme
             Pain
             ,
             is
             far
             worse
             than
             Natural
             Death
             ;
             and
             this
             is
             a
             proper
             Argument
             for
             
               such
               Men
            
             ,
             not
             to
             sear
             
               such
               a
               Death
            
             :
             But
             the
             Death
             which
             we
             are
             speaking
             of
             ,
             is
             
               a
               Death
               of
               Self-murther
            
             ;
             which
             should
             have
             been
             particularly
             express'd
             ,
             and
             then
             the
             Question
             would
             be
             ,
             Whether
             a
             Life
             of
             
               extreme
               Pain
            
             ,
             is
             far
             worse
             than
             a
             Death
             of
             Self-murther
             ?
          
           
             Now
             to
             judge
             truly
             of
             this
             ,
             we
             should
             not
             only
             consider
             the
             time
             of
             the
             Dissolution
             ,
             or
             the
             Pain
             that
             accompanies
             it
             ,
             (
             which
             in
             Self-murther
             may
             be
             little
             or
             none
             )
             but
             also
             what
             is
             to
             sollow
             :
             For
             if
             we
             should
             look
             upon
             Death
             here
             ,
             only
             as
             the
             separation
             of
             the
             Soul
             and
             Body
             ,
             without
             any
             farther
             prospect
             ,
             then
             this
             Comparison
             ,
             
               that
               to
               live
               in
               extreme
               Pain
               is
               far
               worse
               than
               to
               die
               ,
            
             would
             be
             impertinent
             ;
             because
             Death
             in
             this
             sense
             ,
             would
             be
             no
             more
             than
             the
             ceasing
             to
             be
             ,
             the
             utter
             end
             of
             all
             Sensation
             ;
             and
             if
             so
             ,
             what
             a
             notable
             discovery
             would
             it
             be
             to
             say
             ,
             that
             the
             continuation
             of
             extreme
             Pain
             ,
             is
             far
             worse
             than
             the
             cessation
             of
             it
             ;
             or
             that
             it
             is
             far
             worse
             to
             seel
             great
             Misery
             ,
             than
             not
             to
             seel
             any
             thing
             at
             all
             :
             Wherefore
             to
             give
             some
             ground
             for
             the
             Comparison
             ,
             as
             Life
             supposes
             some
             State
             or
             Condition
             ;
             so
             Death
             must
             likewise
             ,
             and
             therefore
             that
             
             which
             follows
             afterwards
             must
             he
             in
             included
             in
             the
             Word
             .
             If
             this
             then
             be
             granted
             ,
             let
             Life
             be
             never
             so
             miserable
             ,
             through
             extreme
             Pain
             and
             Torture
             ;
             yet
             before
             a
             Man
             concludes
             ,
             that
             this
             is
             worse
             than
             a
             Death
             of
             Self-murther
             ,
             Let
             him
             consider
             seriously
             ,
             Whether
             any
             thing
             follows
             after
             Death
             ?
             Whether
             Self-murther
             is
             naturally
             unlawful
             ?
             if
             it
             be
             ,
             Whether
             it
             will
             not
             be
             punish'd
             hereafter
             ?
             and
             if
             so
             ,
             Whether
             that
             Punishment
             will
             not
             exceed
             both
             as
             to
             the
             degree
             of
             Pain
             and
             the
             duration
             of
             it
             ;
             that
             particular
             Pain
             which
             he
             would
             avoid
             ?
             Nor
             is
             it
             sufficient
             to
             say
             ,
             upon
             this
             occasion
             ,
             that
             you
             cannot
             tell
             whether
             there
             shall
             be
             any
             Future
             state
             or
             no
             ;
             you
             never
             met
             with
             any
             demonstration
             from
             Natural
             Principles
             that
             there
             is
             ,
             or
             that
             you
             do
             not
             believe
             any
             thing
             of
             it
             ;
             this
             I
             say
             is
             not
             enough
             ,
             the
             Self-murtherer
             ought
             to
             demonstrate
             that
             there
             is
             none
             ;
             nothing
             can
             acquit
             him
             from
             an
             Action
             of
             this
             kind
             ,
             but
             plain
             and
             undeniable
             Certainty
             ,
             and
             this
             I
             am
             sure
             cannot
             be
             had
             ;
             but
             rather
             the
             contrary
             :
             And
             in
             a
             Matter
             of
             this
             Consequence
             ,
             it
             might
             be
             sufficient
             without
             any
             farther
             arguing
             ,
             to
             stop
             any
             Man's
             Hand
             ,
             to
             consider
             this
             alone
             :
             That
             the
             greatest
             part
             of
             Mankind
             ,
             in
             all
             Ages
             ,
             at
             least
             ten
             Thousand
             to
             one
             ,
             has
             held
             some
             
             Future
             State.
             And
             then
             what
             a
             folly
             must
             it
             be
             upon
             the
             pretence
             of
             Incertainty
             ,
             to
             run
             such
             a
             hazard
             against
             so
             much
             odds
             ?
             To
             rush
             violently
             into
             Death
             unlawfull
             ,
             when
             that
             which
             is
             lawful
             is
             so
             very
             near
             ;
             (
             I
             mean
             in
             the
             case
             of
             extreme
             Pain
             or
             Sickness
             )
             and
             for
             the
             avoiding
             a
             short
             time
             of
             Misery
             here
             ,
             venture
             the
             being
             a
             Thousand
             times
             more
             Miserable
             hereafter
             .
          
           
             But
             still
             they
             may
             insist
             ,
             
               That
               if
               God
               gives
               one
               leave
               this
               will
               not
               be
               ;
               and
               he
               gives
               me
               leave
               enough
               when
               he
               is
               pleas'd
               to
               reduce
               me
               to
               extreme
               Pain
               ,
            
             &c.
             
             This
             brings
             me
             to
             the
             second
             part
             of
             this
             Rule
             ,
             namely
             ,
             
               that
               't
               is
               God
               that
               reduces
               Man
               to
               such
               a
               Condition
               ,
            
             that
             is
             ,
             that
             he
             is
             the
             sole
             or
             chief
             cause
             of
             the
             Misery
             he
             groans
             under
             ,
             by
             some
             extraordinary
             Effects
             of
             his
             Providence
             ,
             without
             any
             fault
             of
             the
             Sufferer
             :
             To
             this
             I
             answer
             ,
             1.
             
             That
             this
             is
             very
             rarely
             so
             ,
             but
             the
             sufferings
             of
             extreme
             Pain
             or
             Sickness
             ,
             especially
             in
             those
             who
             are
             most
             inclin'd
             to
             Self-murther
             are
             generally
             through
             their
             own
             fault
             .
             2.
             
             That
             though
             they
             were
             not
             but
             the
             plain
             effects
             of
             extraordinary
             Providence
             ;
             yet
             no
             Man
             can
             conclude
             reasonably
             from
             hence
             ,
             that
             God
             gives
             him
             leave
             or
             liberty
             to
             destroy
             himself
             .
          
           
           
             1.
             
             It
             is
             very
             seldom
             that
             God
             is
             the
             only
             or
             chief
             cause
             of
             Man's
             suffering
             thus
             ,
             or
             that
             he
             pleases
             to
             reduce
             him
             to
             extreme
             Pain
             and
             Misery
             ,
             without
             any
             fault
             of
             the
             Sufferer
             ,
             especially
             those
             who
             are
             inclined
             to
             Murther
             themselves
             ;
             because
             their
             Passions
             are
             high
             and
             uncontroulable
             :
             They
             despise
             the
             Laws
             of
             God
             and
             the
             thoughts
             of
             a
             Future
             State
             ,
             and
             therefore
             are
             commonly
             the
             chief
             cause
             of
             their
             own
             Misery
             ;
             't
             is
             their
             own
             folly
             that
             puts
             such
             and
             such
             second
             causes
             into
             such
             a
             motion
             ,
             as
             naturally
             produce
             such
             Effects
             ,
             as
             great
             Poverty
             ,
             Just
             Disgrace
             ,
             Painful
             Sores
             ,
             and
             Torturing
             Diseases
             ;
             and
             then
             if
             Life
             becomes
             worse
             to
             any
             one
             of
             these
             than
             any
             Death
             ;
             he
             must
             blame
             himself
             alone
             :
             Wherefore
             nothing
             can
             be
             more
             unreasonable
             than
             for
             such
             People
             to
             be
             always
             laying
             the
             fault
             upon
             Providence
             ,
             and
             to
             pretend
             to
             quarrel
             with
             Life
             ,
             crying
             out
             
               't
               is
               to
               no
               purpose
               to
               Live
               any
               longer
               ;
               that
               Life
               is
               not
               worth
               the
               while
               in
               such
               Circumstances
               ,
            
             &c.
             Alas
             !
             they
             foolishly
             misuse
             Life
             ,
             they
             wast
             their
             Bodies
             as
             well
             as
             their
             Estates
             ;
             and
             when
             they
             feel
             the
             natural
             Effects
             of
             doing
             so
             ,
             they
             wisely
             discover
             that
             
               Life
               is
               not
               worth
               the
               while
            
             ;
             whereas
             this
             discovery
             comes
             too
             late
             ;
             it
             might
             and
             should
             have
             been
             made
             much
             sooner
             ;
             for
             to
             instance
             
             in
             such
             a
             Life
             as
             has
             often
             ended
             in
             Self-murther
             :
             When
             every
             Hour
             was
             grossly
             abus'd
             ;
             when
             the
             Mornings
             were
             wasted
             in
             Sleep
             ,
             or
             sickly
             Qualms
             ;
             when
             the
             Afternoons
             were
             thrown
             away
             in
             false
             Ceremony
             ,
             inventing
             or
             spreading
             fresh
             Scandal
             ,
             in
             endeavouring
             to
             impose
             upon
             Virtuous
             Women
             ,
             or
             being
             effectually
             impos'd
             upon
             by
             Lewd
             ones
             :
             When
             the
             Nights
             were
             spent
             in
             Gaming
             ,
             Prophaneness
             ,
             Drunkenness
             ,
             Lust
             ,
             Quarrellings
             ,
             Murther
             ;
             then
             Life
             indeed
             was
             not
             worth
             the
             while
             ,
             not
             worth
             the
             being
             continu'd
             amidst
             so
             much
             toyl
             of
             Folly
             ,
             and
             so
             much
             drudgery
             of
             Lewdness
             ;
             but
             when
             nothing
             but
             the
             common
             Effects
             of
             such
             a
             Life
             are
             felt
             in
             Pain
             or
             Sickness
             ;
             for
             a
             Wretch
             to
             tell
             you
             gravely
             ,
             
               that
               Life
               is
               not
               worth
               the
               while
               ,
            
             is
             Absurd
             and
             Ridiculous
             ;
             nay
             't
             is
             false
             too
             ,
             for
             even
             the
             sad
             remains
             of
             such
             a
             Life
             are
             valuable
             if
             rightly
             employ'd
             ;
             and
             that
             very
             Evil
             ,
             whether
             it
             be
             Sickness
             or
             Pain
             ,
             for
             which
             they
             hate
             and
             despise
             it
             ,
             may
             ,
             by
             forcing
             them
             to
             break
             off
             ill
             Acquaintance
             ,
             and
             compelling
             them
             to
             be
             Temperate
             and
             Retir'd
             ;
             give
             them
             time
             to
             think
             (
             if
             they
             ever
             are
             capable
             of
             doing
             so
             )
             and
             restore
             them
             by
             degrees
             ,
             to
             themselves
             ,
             and
             to
             their
             God.
             
          
           
           
             2.
             
             Supposing
             that
             Men
             were
             not
             the
             Causes
             themselves
             of
             such
             Evils
             falling
             upon
             them
             ,
             but
             that
             they
             were
             the
             plain
             Effects
             of
             God's
             particular
             Extraordinary
             Providence
             ;
             as
             when
             a
             Temperate
             Virtuous
             Man
             ,
             born
             of
             Virtuous
             Parents
             ,
             is
             taken
             suddenly
             ,
             in
             a
             middle
             Age
             ,
             with
             most
             violent
             Pains
             ,
             falls
             into
             tormenting
             and
             incurable
             Diseases
             ,
             breaks
             out
             in
             painful
             and
             loathsome
             Sores
             ;
             and
             at
             the
             same
             time
             has
             violent
             sits
             of
             the
             Cholick
             or
             the
             Stone
             ;
             supposing
             all
             this
             ,
             I
             say
             ,
             yet
             it
             cannot
             be
             reasonably
             concluded
             from
             hence
             ,
             that
             these
             are
             any
             Signs
             or
             Tokens
             of
             God's
             giving
             him
             leave
             to
             destroy
             himself
             .
             For
             the
             Reasons
             following
             .
          
           
             1.
             
             Though
             these
             great
             Evils
             are
             caus'd
             by
             God's
             particular
             Providence
             ,
             yet
             they
             come
             upon
             the
             Party
             in
             a
             Natural
             way
             ,
             they
             may
             have
             their
             Causes
             assign'd
             by
             skilful
             Men
             ,
             without
             any
             recourse
             to
             Miraculous
             Power
             :
             If
             so
             ,
             then
             since
             Self-murther
             has
             been
             proved
             to
             be
             
               naturally
               unlawful
            
             ,
             no
             Event
             which
             is
             Natural
             can
             be
             a
             sufficient
             sign
             to
             assure
             any
             Person
             ,
             that
             God
             gave
             him
             leave
             to
             do
             that
             which
             is
             against
             Nature
             .
             *
          
           
           
             2.
             
             Pain
             can
             be
             no
             certain
             sign
             of
             God's
             giving
             Men
             leave
             to
             Kill
             themselves
             ,
             because
             there
             can
             be
             no
             degree
             of
             it
             fixt
             ,
             no
             particular
             time
             settled
             ,
             when
             they
             can
             judge
             assuredly
             that
             it
             is
             so
             ;
             and
             therefore
             People
             must
             be
             left
             to
             their
             own
             Fancies
             ,
             to
             destroy
             themselves
             when
             they
             think
             fiting
             ,
             according
             as
             they
             are
             led
             by
             their
             Cowardice
             ,
             or
             their
             Discontent
             :
             Pain
             ,
             as
             I
             said
             before
             ,
             is
             most
             acute
             at
             first
             ,
             when
             the
             Disease
             strugles
             with
             Nature
             in
             its
             strength
             ,
             and
             before
             it
             has
             actually
             overcome
             it
             ,
             the
             Sensation
             of
             it
             grows
             less
             and
             less
             ,
             as
             the
             parts
             affected
             are
             weakned
             ,
             and
             it
             becomes
             Incurable
             :
             When
             then
             can
             a
             Man
             suppose
             that
             God
             gives
             him
             leave
             to
             Kill
             himself
             upon
             the
             account
             of
             Pain
             ?
             when
             it
             is
             most
             Violent
             ?
             but
             then
             't
             is
             Curable
             :
             When
             it
             becomes
             Incurable
             ,
             as
             the
             Stoics
             taught
             ?
             but
             then
             a
             Man
             is
             past
             the
             worst
             of
             it
             ;
             and
             Natural
             Death
             draws
             nearer
             and
             nearer
             .
             Beside
             People
             feel
             Pain
             differently
             according
             to
             their
             different
             Humours
             ,
             or
             Dispositions
             of
             Mind
             ,
             the
             same
             Man
             will
             sometimes
             bear
             much
             more
             ,
             when
             he
             has
             been
             pleas'd
             and
             his
             Affairs
             go
             on
             well
             in
             other
             Respects
             ,
             then
             when
             he
             is
             cross'd
             by
             Accidents
             and
             Disappointments
             ;
             therefore
             to
             make
             Pain
             the
             sign
             of
             God's
             giving
             a
             Man
             liberty
             to
             Kill
             himself
             ,
             
             and
             to
             leave
             every
             one
             to
             judge
             when
             it
             is
             so
             ,
             is
             to
             leave
             Mankind
             to
             their
             own
             Fancies
             ;
             and
             then
             one
             might
             destroy
             himself
             as
             well
             for
             a
             small
             fit
             of
             the
             Tooth-ach
             ,
             as
             another
             for
             the
             most
             violent
             fit
             of
             the
             Stone
             .
             Add
             to
             this
             how
             many
             others
             have
             been
             in
             the
             very
             same
             Circumstances
             of
             Pain
             as
             you
             are
             ;
             you
             will
             not
             deny
             but
             that
             some
             of
             them
             have
             been
             as
             Wise
             ,
             as
             Learned
             as
             your self
             ,
             and
             as
             desirous
             to
             die
             too
             ;
             and
             yet
             they
             have
             not
             kill'd
             themselves
             ,
             they
             have
             not
             taken
             extreme
             Pain
             to
             be
             any
             sign
             of
             God's
             giving
             leave
             to
             do
             so
             ,
             and
             therefore
             how
             can
             you
             be
             ever
             satisfy'd
             that
             this
             is
             such
             a
             sign
             to
             you
             ,
             which
             they
             could
             never
             understand
             to
             be
             so
             to
             them
             †
             ?
          
           
             But
             to
             give
             farther
             scope
             in
             this
             Matter
             ;
             suppose
             that
             extreme
             Pain
             should
             not
             be
             only
             caused
             by
             God's
             Particular
             Providence
             ,
             but
             also
             in
             a
             miraculous
             and
             pre●…ernatural
             manner
             ;
             yet
             this
             would
             not
             be
             any
             sign
             that
             God
             gives
             the
             Sufferer
             any
             leave
             to
             destroy
             himself
             :
             Because
             ,
          
           
             1.
             
             This
             would
             imply
             a
             Contradiction
             in
             God's
             acting
             ,
             't
             would
             suppose
             him
             to
             will
             ,
             and
             to
             
               will
               not
            
             ,
             the
             very
             same
             thing
             at
             the
             very
             same
             time
             .
             It
             has
             been
             already
             shewn
             *
             
             that
             the
             continuation
             of
             Life
             is
             as
             much
             owing
             to
             God
             ,
             as
             the
             beginning
             of
             it
             ;
             if
             this
             be
             so
             ,
             then
             as
             long
             as
             a
             Man
             lives
             ,
             let
             it
             be
             in
             extreme
             Pain
             ,
             Natural
             or
             Miraculous
             ,
             or
             in
             what
             ill
             condition
             soever
             ;
             so
             long
             't
             is
             certain
             that
             it
             *
             is
             God's
             Will
             that
             he
             should
             Live
             :
             If
             it
             were
             not
             ,
             that
             which
             is
             the
             cause
             of
             his
             Pain
             ,
             would
             put
             an
             end
             to
             his
             Life
             ,
             the
             first
             Moment
             it
             came
             upon
             him
             .
             How
             then
             can
             it
             appear
             from
             any
             Circumstances
             of
             Life
             ,
             though
             never
             so
             dreadful
             ,
             that
             God
             gives
             a
             Man
             liberty
             to
             destroy
             Life
             ?
             This
             must
             be
             impossible
             ,
             because
             he
             alone
             continues
             that
             very
             same
             Life
             ;
             without
             him
             it
             could
             not
             subsist
             one
             Moment
             in
             Pain
             ,
             any
             more
             than
             in
             Ease
             ;
             and
             therefore
             since
             it
             does
             so
             ,
             't
             is
             plain
             that
             he
             Wills
             that
             the
             Person
             should
             Live
             on
             ,
             not
             Kill
             himself
             .
             And
             a
             good
             Man
             would
             be
             apt
             to
             reflect
             thus
             with
             himself
             in
             such
             Circumstances
             ;
             as
             I
             at
             
               first
               was
            
             ;
             so
             I
             
               still
               am
            
             ,
             by
             the
             Will
             of
             God
             alone
             :
             He
             continues
             my
             Life
             as
             truly
             in
             this
             Torment
             ,
             let
             it
             be
             Natural
             or
             Miraculous
             ,
             as
             he
             did
             heretofore
             :
             If
             He
             would
             have
             me
             die
             ,
             I
             should
             do
             so
             instantly
             ,
             without
             any
             need
             of
             my
             own
             Hand
             ,
             or
             of
             his
             manifesting
             his
             Will
             to
             give
             me
             leave
             ,
             
             but
             since
             I
             do
             not
             ,
             I
             find
             I
             have
             no
             such
             leave
             ,
             and
             therefore
             I
             will
             struggle
             on
             ,
             and
             whether
             in
             Life
             or
             Death
             conform
             my self
             the
             best
             I
             can
             ,
             to
             the
             Will
             of
             God.
             
          
           
             I
             might
             add
             farther
             ,
             That
             extreme
             Pain
             ,
             though
             brought
             upon
             a
             Man
             by
             particular
             Providence
             ,
             nay
             even
             by
             Miracle
             ,
             cannot
             be
             any
             sign
             of
             such
             leave
             ;
             because
             by
             Providence
             is
             meant
             the
             Wise
             and
             
               Regular
               course
            
             of
             God's
             working
             ;
             and
             consequently
             supposes
             him
             to
             work
             always
             for
             some
             End
             :
             That
             his
             working
             in
             this
             manner
             by
             extreme
             Pain
             ,
             &c.
             cannot
             be
             to
             this
             End
             only
             ,
             that
             Man
             should
             destroy
             himself
             ,
             as
             by
             the
             last
             Argument
             appears
             ;
             that
             there
             are
             other
             important
             Ends
             of
             such
             Events
             ,
             namely
             the
             Punishment
             of
             the
             Wicked
             ,
             the
             Improvement
             of
             the
             Good
             ,
             and
             the
             Examples
             necessary
             to
             be
             given
             to
             the
             World
             of
             God's
             Justice
             on
             the
             one
             side
             ,
             of
             Patience
             ,
             Constancy
             ,
             Humility
             ,
             &c.
             on
             the
             other
             ;
             that
             whatever
             the
             end
             of
             God's
             Providence
             is
             in
             this
             case
             ;
             whether
             any
             of
             these
             ,
             or
             any
             other
             ,
             't
             is
             certain
             that
             very
             End
             is
             defeated
             by
             Destroying
             ones
             self
             ;
             and
             therefore
             we
             cannot
             suppose
             that
             extreme
             Pain
             can
             be
             any
             sign
             of
             leave
             for
             so
             doing
             :
             But
             what
             has
             been
             said
             may
             suffice
             to
             shew
             the
             Unreasonableness
             of
             this
             pretended
             Rule
             for
             Self-murther
             ,
             viz.
             
             When
             God
             is
             pleas'd
             to
             reduce
             us
             to
             such
             a
             Condition
             ,
             that
             to
             Live
             is
             far
             worse
             than
             to
             Dye
             .
          
           
             And
             whereas
             't
             is
             said
             slightly
             ,
             that
             God
             gives
             a
             Man
             
               leave
               enough
            
             :
             This
             shews
             their
             mistrust
             of
             what
             they
             say
             ,
             and
             that
             they
             are
             conscious
             that
             no
             such
             leave
             can
             be
             prov'd
             ;
             for
             what
             leave
             can
             be
             enough
             in
             this
             Case
             ?
             Let
             any
             one
             that
             is
             thus
             tempted
             consider
             the
             Nature
             of
             the
             Fact
             in
             Question
             ,
             and
             the
             Importance
             of
             it
             ;
             that
             without
             this
             leave
             't
             is
             the
             Destruction
             of
             God's
             own
             Propriety
             ,
             the
             Rebelling
             against
             his
             Providence
             ,
             the
             positive
             Renouncing
             that
             end
             sor
             which
             Life
             was
             given
             ,
             the
             committing
             that
             which
             is
             Destruc●…i●…e
             to
             Civil
             Government
             ,
             to
             Humane
             Nature
             ;
             and
             withal
             that
             a
             mistake
             in
             this
             Case
             can
             
               never
               be
            
             recover'd
             :
             Let
             him
             consider
             this
             ,
             I
             say
             ,
             and
             what
             he
             has
             just
             now
             read
             ,
             and
             then
             perhaps
             he
             will
             own
             that
             no
             leave
             can
             be
             enough
             ,
             but
             what
             is
             given
             by
             direct
             and
             evident
             Revelation
             .
          
           
             'T
             is
             true
             after
             all
             ,
             extreme
             Pain
             is
             the
             most
             dreadful
             Condition
             of
             Humane
             Life
             ,
             and
             the
             severest
             Trial
             of
             a
             good
             and
             great
             Mind
             ;
             't
             is
             true
             ,
             it
             may
             be
             so
             excessive
             ,
             that
             all
             Reasoning
             of
             this
             kind
             may
             be
             to
             no
             purpose
             ,
             and
             Arguments
             concerning
             God's
             Propriety
             ,
             or
             the
             End
             of
             Humane
             
             
               Life
               ,
               or
               Civil
               Society
            
             ,
             cannot
             be
             much
             attended
             to
             ,
             in
             a
             violent
             sit
             of
             the
             Cholick
             ,
             or
             the
             Stone
             ;
             when
             Reason
             it self
             shall
             be
             often
             overcome
             ,
             and
             the
             best
             Soul
             disturbed
             into
             Madness
             .
             All
             this
             is
             true
             ,
             but
             the
             Question
             is
             not
             whether
             a
             Man
             may
             not
             lose
             his
             Reason
             through
             extreme
             Pain
             ?
             if
             it
             were
             it
             would
             be
             readily
             granted
             ;
             but
             the
             Question
             is
             ,
             Whether
             a
             Man
             has
             
               any
               Liberty
            
             given
             him
             to
             destroy
             himself
             upon
             the
             
               account
               of
               extreme
               Pain
               ,
               while
               his
               Reason
               still
               remains
            
             ;
             This
             I
             suppose
             he
             has
             not
             for
             the
             Reasons
             above
             mentioned
             ;
             Nay
             Madness
             it self
             has
             not
             this
             Liberty
             ;
             for
             if
             a
             Mad-man
             kills
             himself
             ,
             he
             is
             not
             Excusable
             upon
             account
             of
             any
             Liberty
             which
             he
             had
             to
             do
             so
             more
             than
             other
             People
             ,
             but
             because
             he
             knew
             not
             what
             he
             did
             :
             Nor
             are
             these
             Papers
             design'd
             for
             the
             perusal
             of
             People
             in
             extreme
             Pain
             ;
             but
             rather
             for
             those
             in
             perfect
             Health
             ,
             to
             prepare
             them
             (
             if
             perhaps
             they
             are
             capable
             of
             doing
             so
             )
             to
             undergo
             it
             if
             it
             should
             be
             their
             Lot
             :
             And
             if
             they
             shall
             happen
             to
             be
             convinc'd
             when
             they
             are
             in
             Health
             ,
             that
             Self-murther
             is
             unlawful
             even
             in
             extreme
             Pain
             ;
             this
             will
             influence
             their
             Minds
             when
             they
             come
             to
             suffer
             it
             ,
             they
             will
             not
             venture
             to
             do
             what
             they
             were
             once
             satisfy'd
             was
             unlawful
             ,
             though
             they
             are
             not
             then
             
             able
             to
             run
             through
             the
             several
             Particulars
             upon
             which
             their
             Conviction
             was
             grounded
             .
          
           
             The
             last
             signification
             of
             the
             Word
             Liberty
             ,
             is
             that
             Ease
             which
             the
             Soul
             enjoys
             after
             it
             is
             separated
             from
             the
             Body
             ;
             in
             Relation
             to
             which
             I
             am
             to
             shew
             ,
          
           
             IV.
             That
             as
             Man
             has
             no
             Liberty
             or
             Authority
             granted
             him
             to
             destroy
             himself
             ,
             upon
             account
             of
             extreme
             Pain
             ,
             or
             Sickness
             ,
             so
             if
             he
             presumes
             to
             put
             this
             in
             Execution
             ,
             to
             obtain
             Ease
             or
             Liberty
             ,
             the
             Soul
             instead
             of
             enjoying
             any
             such
             Liberty
             ,
             will
             fall
             into
             a
             state
             of
             Great
             Slavery
             :
             This
             will
             require
             the
             making
             out
             these
             two
             things
             .
          
           
             1.
             
             That
             there
             will
             be
             another
             State
             after
             the
             separation
             of
             the
             Soul
             from
             the
             Body
             ,
             wherein
             it
             shall
             be
             accountable
             for
             its
             Actions
             ,
             and
             as
             they
             are
             Good
             or
             Bad
             be
             Rewarded
             or
             Punish'd
             accordingly
             .
          
           
             2.
             
             That
             Self-murther
             being
             one
             of
             the
             worst
             Crimes
             ,
             shall
             be
             liable
             to
             a
             proportionable
             Punishment
             .
          
           
             The
             first
             of
             these
             ,
             
               That
               there
               shall
               be
               a
               State
               ,
            
             &c.
             is
             very
             seldom
             deny'd
             by
             those
             who
             acknowledge
             the
             Being
             of
             a
             God
             ;
             and
             is
             readily
             granted
             ,
             nay
             vigorously
             maintain'd
             ,
             by
             the
             Gentleman
             with
             
             whom
             I
             have
             been
             chiesly
             concerned
             ;
             however
             it
             is
             necessary
             for
             the
             compleating
             of
             this
             Design
             ,
             to
             offer
             some
             Arguments
             for
             the
             Proof
             of
             it
             ,
             and
             to
             remove
             some
             Objections
             which
             are
             usually
             made
             against
             it
             .
             Yet
             what
             shall
             be
             done
             to
             this
             purpose
             ,
             shall
             be
             only
             what
             may
             be
             naturally
             drawn
             from
             those
             Principles
             which
             I
             laid
             down
             at
             the
             Beginning
             ;
             for
             if
             those
             be
             true
             ,
             then
             this
             will
             follow
             of
             course
             ;
             if
             there
             is
             a
             God
             who
             reserves
             to
             himself
             the
             Propriety
             of
             Humane
             Life
             ,
             the
             Supreme
             and
             Absolute
             Dominion
             over
             us
             :
             If
             Life
             is
             imparted
             and
             continu'd
             to
             Man
             for
             a
             particular
             End
             ,
             and
             if
             Rules
             and
             Laws
             are
             given
             him
             for
             the
             pursuing
             and
             obtaining
             that
             End
             ;
             if
             the●…e
             Laws
             may
             be
             broken
             here
             unpunish'd
             ,
             and
             a
             Man
             become
             the
             more
             unhappy
             the
             more
             faithfully
             he
             observes
             them
             ;
             if
             a
             Man
             is
             capable
             of
             doing
             more
             good
             than
             he
             can
             receive
             an
             adaequate
             Reward
             for
             in
             this
             Life
             ,
             and
             if
             he
             is
             capable
             of
             Committing
             more
             Evil
             than
             he
             can
             receive
             a
             full
             Punishment
             for
             ;
             if
             those
             Faculties
             which
             give
             him
             this
             Capacity
             ,
             and
             which
             distinguish
             him
             from
             all
             other
             Creatures
             ,
             suggest
             to
             him
             naturally
             Reward
             and
             Punishment
             ,
             and
             fill
             him
             with
             Hopes
             and
             Fears
             accordingly
             :
             Then
             it
             will
             be
             allow'd
             by
             any
             
             sensible
             and
             unprejudic'd
             Person
             ,
             that
             it
             does
             appear
             ,
             even
             by
             the
             Light
             of
             Nature
             ,
             that
             there
             must
             be
             such
             a
             State
             hereafter
             ;
             Let
             us
             consider
             each
             of
             these
             Reasons
             a
             little
             more
             particularly
             :
          
           
             1.
             
             As
             to
             that
             Propriety
             which
             God
             reserves
             to
             himself
             over
             Humane
             Life
             ,
             that
             Absolute
             Dominion
             which
             he
             holds
             and
             exercises
             over
             Man
             ;
             this
             (
             considering
             withal
             the
             Nature
             of
             Man
             ,
             )
             is
             an
             Argument
             that
             he
             will
             take
             an
             account
             of
             his
             Actions
             hereafter
             .
             'T
             is
             true
             all
             other
             Creatures
             owe
             their
             Being
             and
             Preservation
             to
             God
             ,
             as
             well
             as
             Man
             ,
             and
             are
             as
             much
             subject
             to
             his
             Dominion
             as
             he
             is
             ;
             but
             the
             different
             Frames
             of
             Creatures
             shew
             that
             God
             will
             exercise
             his
             Dominion
             differently
             :
             Beasts
             act
             by
             Instinct
             not
             by
             Reason
             ;
             by
             Necessity
             ,
             not
             Choice
             ;
             and
             therefore
             perform
             that
             End
             for
             which
             they
             were
             made
             ,
             and
             their
             being
             so
             framed
             is
             a
             plain
             Declaration
             that
             God
             will
             not
             exercise
             any
             
               Judicial
               Power
            
             over
             them
             :
             But
             Man
             has
             Reason
             and
             Liberty
             to
             follow
             it
             ,
             he
             knows
             his
             Duty
             ;
             has
             Natural
             Principles
             to
             direct
             him
             in
             it
             ;
             freedom
             of
             Will
             to
             chuse
             whether
             he
             will
             be
             so
             directed
             or
             no
             ,
             and
             commonly
             refuses
             to
             be
             so
             ;
             and
             therefore
             
             acting
             contrary
             to
             the
             End
             of
             his
             Being
             and
             doing
             so
             through
             his
             own
             fault
             ;
             God
             who
             gave
             him
             such
             a
             frame
             ,
             and
             who
             retains
             an
             Absolute
             Propriety
             and
             Dominion
             over
             him
             ,
             must
             either
             do
             all
             this
             to
             no
             purpose
             ,
             or
             else
             call
             him
             to
             account
             hereafter
             :
             Cou'd
             it
             be
             prov'd
             that
             God
             left
             us
             wholly
             to
             our selves
             ,
             after
             he
             put
             us
             into
             the
             World
             ,
             and
             that
             we
             had
             no
             Natural
             Rules
             to
             act
             by
             ,
             or
             that
             we
             could
             maintain
             and
             prolong
             our
             Beings
             without
             his
             Assistance
             ;
             there
             might
             be
             some
             ground
             for
             doubt
             in
             this
             Matter
             ;
             but
             since
             it
             is
             quite
             contrary
             ,
             since
             we
             have
             an
             *
             inseparable
             dependence
             upon
             him
             ,
             since
             he
             has
             given
             us
             such
             Frames
             or
             Natures
             on
             the
             one
             side
             as
             prove
             us
             to
             be
             accountable
             ,
             and
             has
             retain'd
             such
             a
             Propriety
             and
             Sovereignty
             over
             us
             on
             the
             other
             ,
             as
             gives
             him
             a
             Right
             to
             require
             an
             account
             of
             our
             Actions
             ;
             't
             is
             certain
             that
             he
             will
             ,
             nay
             that
             he
             †
             must
             require
             it
             accordingly
             .
          
           
             2.
             
             This
             will
             appear
             more
             Plain
             if
             we
             come
             to
             consider
             the
             next
             Principle
             which
             I
             laid
             down
             at
             the
             ‖
             beginning
             ,
             
               that
               Life
            
             
             was
             imparted
             to
             us
             for
             a
             particular
             End
             ;
             for
             if
             Man
             is
             indispensibly
             oblig'd
             to
             pursue
             that
             End
             ,
             then
             this
             Obligation
             is
             a
             proof
             that
             there
             must
             be
             a
             Future
             State
             ,
             and
             that
             for
             these
             Reasons
             sollowing
             .
          
           
             1.
             
             Because
             every
             End
             supposes
             some
             Rules
             or
             Laws
             to
             be
             observ'd
             for
             the
             obtaining
             of
             it
             .
             Now
             whatever
             the
             End
             of
             Humane
             Life
             is
             ,
             whether
             it
             be
             
               the
               following
               of
               Reason
               by
               Virtue
            
             or
             no
             ,
             't
             is
             certain
             it
             is
             from
             God
             ,
             and
             therefore
             the
             Rules
             or
             Laws
             which
             are
             necessary
             for
             the
             pursuing
             of
             it
             ,
             must
             be
             from
             him
             likewise
             :
             Now
             any
             Law
             given
             to
             a
             free
             Agent
             ,
             without
             any
             Punishment
             annex'd
             to
             it
             ,
             or
             without
             proper
             Provision
             made
             for
             the
             Executing
             of
             that
             Punishment
             ,
             wou'd
             justly
             call
             in
             Question
             the
             Wisdom
             of
             the
             Lawgiver
             ;
             and
             therefore
             we
             cannot
             suppose
             that
             the
             Laws
             which
             God
             gives
             to
             Man
             by
             Nature
             ,
             shou'd
             be
             defective
             in
             this
             Respect
             ;
             and
             yet
             we
             see
             frequently
             that
             all
             such
             Punishment
             is
             escap'd
             in
             this
             Life
             :
             If
             we
             consider
             Man
             in
             the
             State
             of
             Nature
             ,
             whatever
             Crimes
             he
             commits
             against
             himself
             ;
             for
             Instance
             ,
             as
             to
             any
             Excess
             or
             Intemperance
             ,
             *
             no
             other
             has
             any
             right
             to
             punish
             :
             Nay
             ,
             if
             we
             consider
             him
             as
             a
             Member
             of
             Civil
             
             Society
             ,
             Humane
             Laws
             cannot
             always
             reach
             that
             which
             is
             naturally
             Evil
             ;
             for
             not
             to
             insist
             upon
             the
             many
             Designs
             and
             Contrivances
             of
             Lust
             ,
             Envy
             ,
             or
             Revenge
             ,
             before
             they
             are
             put
             in
             Execution
             :
             How
             many
             evade
             Punishment
             after
             they
             have
             been
             Executed
             ,
             [
             and
             that
             very
             insolently
             ]
             by
             Interest
             or
             Authority
             ?
             A
             Powerful
             Offender
             ,
             or
             Corrupt
             Magistrate
             ,
             may
             make
             the
             threats
             of
             Positive
             Laws
             ,
             how
             just
             or
             how
             severe
             soever
             ,
             to
             signifie
             nothing
             :
             Wherefore
             ,
             either
             there
             must
             be
             no
             End
             at
             all
             of
             
               Humane
               Life
            
             ,
             or
             there
             must
             be
             no
             such
             Rules
             or
             Laws
             of
             Nature
             ,
             as
             are
             necessary
             for
             the
             obtaining
             of
             this
             End
             ;
             or
             these
             must
             be
             without
             any
             Sanction
             ,
             or
             that
             Sanction
             must
             be
             to
             no
             purpose
             ,
             or
             else
             there
             must
             be
             another
             State
             ,
             wherein
             those
             who
             transgress
             such
             Laws
             now
             ,
             without
             any
             Punishment
             ,
             shall
             receive
             what
             is
             their
             due
             hereafter
             .
          
           
             2.
             
             The
             different
             Events
             which
             befal
             those
             Persons
             which
             pursue
             or
             forsake
             the
             End
             for
             which
             
               Humane
               Life
            
             was
             given
             ,
             shew
             also
             ,
             that
             if
             we
             believe
             that
             there
             is
             a
             God
             ,
             there
             must
             be
             a
             
               Future
               State
            
             :
             They
             who
             are
             least
             careful
             to
             pursue
             the
             true
             End
             of
             Life
             ;
             or
             rather
             ,
             who
             most
             industriously
             forsake
             it
             ,
             are
             often
             most
             Happy
             ,
             as
             to
             all
             Appearances
             ,
             and
             grow
             Great
             and
             
             Wealthy
             ,
             and
             live
             in
             Peace
             and
             Honour
             :
             On
             the
             other
             side
             ,
             they
             who
             pursue
             this
             End
             most
             saithfully
             ,
             are
             exposed
             to
             great
             Sufferings
             ;
             their
             Virtues
             are
             often
             to
             their
             Disadvantage
             ;
             their
             Humility
             ,
             Patience
             ,
             and
             Generosity
             encourage
             Insolent
             and
             Violent
             Men
             to
             injure
             and
             oppress
             them
             ;
             and
             their
             Constancy
             and
             Integrity
             brings
             them
             some
             times
             to
             Barbarous
             and
             Bloody
             Deaths
             .
             So
             that
             Man's
             indispensible
             Duty
             ,
             and
             his
             Happiness
             as
             to
             this
             World
             ,
             are
             often
             inconsistent
             ,
             and
             therefore
             we
             must
             conclude
             ,
             either
             that
             God
             is
             Unjust
             or
             Unwise
             in
             proposing
             such
             an
             End
             of
             Man's
             Being
             ,
             as
             may
             make
             it
             Miserable
             ,
             nay
             as
             may
             prove
             the
             Destruction
             of
             it
             ;
             or
             else
             that
             there
             must
             be
             another
             State
             ,
             wherein
             those
             who
             pursue
             or
             forsake
             this
             End
             most
             ,
             shall
             be
             Rewarded
             or
             Punish'd
             more
             equally
             .
          
           
             3.
             
             Man
             is
             capable
             of
             doing
             so
             much
             Good
             by
             the
             pursuing
             of
             this
             End
             ,
             that
             he
             cannot
             receive
             an
             adequate
             Reward
             in
             this
             Life
             ,
             and
             is
             capable
             of
             doing
             so
             much
             Evil
             by
             acting
             against
             it
             ,
             that
             he
             cannot
             be
             made
             to
             suffer
             an
             adequate
             Punishment
             ,
             and
             therefore
             there
             must
             be
             another
             State
             for
             both
             these
             Purposes
             .
          
           
             As
             to
             the
             first
             ,
             A
             Man
             may
             make
             so
             great
             a
             Progress
             in
             Knowledge
             and
             Virtue
             ,
             
             and
             be
             so
             very
             Good
             himself
             ,
             that
             by
             his
             Example
             and
             Instruction
             ,
             especially
             if
             he
             have
             Interest
             and
             Power
             in
             the
             World
             ;
             he
             may
             retrieve
             many
             from
             Ignorance
             and
             Vice
             ;
             he
             may
             be
             the
             occasion
             of
             such
             good
             Laws
             ,
             or
             of
             making
             such
             Provision
             for
             the
             Unhappy
             ,
             as
             may
             extend
             to
             Future
             Ages
             :
             What
             a
             Blessing
             is
             a
             Wise
             and
             Good
             Prince
             ,
             that
             faithfully
             emploies
             his
             Time
             and
             his
             Power
             for
             the
             benefit
             of
             his
             Subjects
             ?
             Now
             ,
             what
             Reward
             can
             this
             World
             afford
             that
             can
             be
             any
             ways
             proportionable
             to
             such
             a
             Persons
             Virtue
             ,
             especially
             if
             we
             consider
             ,
             that
             the
             more
             Rational
             and
             Virtuous
             any
             Soul
             is
             ,
             the
             more
             it
             must
             be
             above
             whatever
             belongs
             to
             Sensation
             ,
             that
             is
             ,
             whatever
             Wealth
             ,
             Honour
             or
             Pleasure
             this
             World
             can
             offer
             it
             .
             'T
             is
             true
             the
             Pleasures
             of
             a
             good
             Conscience
             ,
             look
             something
             like
             a
             proper
             Reward
             in
             such
             cases
             ;
             but
             alas
             !
             what
             are
             these
             without
             the
             prospect
             of
             a
             better
             State
             ;
             and
             how
             much
             must
             they
             be
             check'd
             and
             damp'd
             continually
             by
             the
             consideration
             of
             the
             shortness
             and
             incertainty
             of
             this
             only
             Being
             ?
          
           
             As
             to
             the
             second
             ,
             A
             Man
             may
             commit
             so
             much
             Wickedness
             ;
             he
             may
             be
             guilty
             of
             so
             many
             Murthers
             ;
             he
             may
             spread
             such
             pernicious
             Principles
             ,
             as
             by
             destroying
             the
             
             Belief
             of
             a
             God
             ,
             and
             enervating
             the
             force
             of
             Humane
             Laws
             ,
             may
             let
             loose
             the
             most
             furious
             Passions
             ,
             and
             wildest
             Appetites
             ;
             and
             this
             may
             end
             not
             only
             in
             the
             Misery
             of
             the
             Present
             Age
             ,
             but
             infect
             the
             Future
             ;
             and
             what
             Mischief
             is
             not
             a
             Vicious
             Tyraut
             capable
             of
             doing
             ?
             The
             worst
             Punishment
             that
             can
             be
             inflicted
             in
             these
             Cases
             must
             end
             in
             Death
             ;
             but
             how
             inconsiderable
             is
             that
             ,
             though
             caused
             by
             the
             most
             exquisite
             Torments
             ,
             if
             compared
             with
             such
             Crimes
             ,
             and
             many
             others
             which
             may
             easily
             be
             supposed
             ?
             Wherefore
             since
             Man
             is
             capable
             of
             doing
             more
             Good
             or
             Evil
             than
             he
             can
             receive
             an
             adequate
             Reward
             or
             Punishment
             for
             in
             this
             Life
             ;
             we
             must
             either
             accuse
             that
             God
             who
             made
             him
             so
             ,
             of
             want
             of
             Wisdom
             ,
             Goodness
             ,
             or
             Justice
             ,
             or
             else
             allow
             that
             there
             shall
             be
             another
             State
             ,
             &c.
             
          
           
             If
             we
             consider
             also
             the
             vast
             Capacity
             of
             Humane
             Nature
             ,
             the
             excellency
             of
             those
             Faculties
             whereby
             Man
             is
             qualify'd
             for
             pursuing
             his
             proper
             End
             ;
             How
             much
             they
             set
             him
             above
             all
             other
             Creatures
             ;
             how
             they
             suggest
             to
             him
             naturally
             Future
             Happiness
             and
             Misery
             ,
             and
             fill
             him
             with
             Hopes
             and
             Fears
             accordingly
             ;
             this
             also
             will
             afford
             us
             other
             Arguments
             to
             the
             same
             purpose
             .
          
           
           
             1.
             
             As
             to
             that
             great
             degree
             of
             Capacity
             which
             Man
             has
             in
             regard
             to
             other
             Creatures
             ,
             and
             the
             Excellency
             of
             those
             Faculties
             ,
             by
             which
             he
             is
             distinguish'd
             from
             them
             *
             :
             To
             what
             purpose
             were
             these
             if
             there
             were
             no
             other
             Life
             but
             this
             ?
             Instinct
             and
             Sensation
             would
             do
             the
             business
             of
             Self-preservation
             as
             well
             in
             Man
             as
             in
             Beast
             ,
             without
             the
             great
             Endowments
             of
             Reason
             and
             Freewill
             ,
             by
             the
             misuse
             of
             which
             Man
             has
             a
             possibility
             of
             making
             his
             Life
             both
             more
             miserable
             and
             short
             than
             they
             can
             theirs
             ;
             so
             that
             these
             Powers
             which
             he
             values
             himself
             upon
             so
             much
             ,
             wou'd
             not
             be
             only
             Supersluous
             ,
             but
             greatly
             to
             his
             Disadvantage
             ;
             wherefore
             as
             the
             very
             placing
             of
             these
             Faculties
             in
             Man
             ,
             by
             a
             Wise
             and
             Sovereign
             Being
             ,
             shew
             that
             he
             was
             made
             for
             a
             greater
             End
             ,
             than
             only
             to
             continue
             such
             a
             time
             here
             ;
             so
             if
             we
             observe
             the
             Operations
             of
             them
             ,
             we
             shall
             find
             that
             they
             aspire
             to
             something
             greater
             than
             this
             World
             can
             afford
             ,
             that
             we
             have
             a
             Capacity
             too
             great
             to
             rest
             satisfy'd
             with
             the
             choicest
             Enjoyments
             here
             ,
             that
             our
             Reason
             teaches
             us
             to
             despise
             them
             ,
             and
             raises
             us
             to
             Desire
             more
             Noble
             Objects
             ,
             
             and
             more
             solid
             and
             lasting
             Happiness
             ,
             *
             Had
             God
             intended
             this
             Life
             as
             the
             only
             Scene
             of
             Man's
             Happiness
             ,
             he
             would
             have
             sitted
             and
             proportion'd
             his
             Capacity
             accordingly
             ;
             he
             would
             have
             made
             him
             to
             acquiess
             in
             such
             Enjoyments
             as
             he
             found
             here
             ,
             and
             not
             have
             dispos'd
             him
             naturally
             to
             think
             of
             another
             State
             ,
             and
             to
             long
             after
             it
             ;
             and
             therefore
             since
             he
             has
             done
             so
             ,
             we
             may
             be
             assur'd
             ,
             that
             there
             will
             be
             another
             State
             answerable
             at
             least
             to
             such
             Conceptions
             .
             *
          
           
             2.
             
             This
             is
             also
             Evident
             from
             the
             Natural
             sense
             of
             Evil
             ,
             and
             of
             Guilt
             upon
             committing
             it
             ,
             and
             the
             fears
             which
             attend
             it
             ;
             otherwise
             Man
             would
             be
             the
             most
             wretched
             of
             all
             Creatures
             to
             no
             purpose
             :
             There
             is
             no
             Creature
             that
             feels
             Remorse
             upon
             sense
             of
             Guilt
             ,
             or
             that
             dreads
             Punishment
             accordingly
             ,
             but
             Man
             alone
             ;
             and
             since
             this
             dread
             may
             increase
             to
             a
             very
             great
             degree
             ,
             by
             the
             niceness
             of
             his
             Reflection
             ,
             and
             the
             tenderness
             of
             his
             Conscience
             ;
             there
             is
             no
             Creature
             that
             can
             possibly
             be
             so
             miserable
             as
             Man
             ;
             and
             if
             this
             is
             to
             no
             purpose
             ,
             then
             there
             is
             not
             a
             Beast
             ,
             an
             Insect
             that
             perishes
             ,
             but
             has
             greatly
             the
             advantage
             
             of
             this
             
               Reasoning
               Creature
            
             ,
             this
             
               Lord
               of
               the
               World
            
             ,
             as
             he
             has
             flatter'd
             himself
             to
             be
             for
             so
             many
             Ages
             :
             Since
             then
             it
             is
             certain
             that
             Man
             has
             such
             Notions
             ;
             and
             that
             God
             who
             dispos'd
             the
             frame
             of
             his
             Nature
             in
             such
             a
             manner
             ,
             as
             to
             receive
             'em
             early
             ,
             and
             retain
             'em
             strongly
             ,
             is
             All-wise
             ,
             Good
             and
             Just
             :
             It
             cannot
             be
             imagin'd
             that
             he
             did
             this
             in
             Vain
             ,
             or
             only
             to
             Disturb
             and
             Torment
             him
             ;
             for
             as
             it
             would
             not
             be
             agreeable
             to
             Infinite
             Wisdom
             to
             do
             any
             thing
             to
             no
             purpose
             ;
             so
             it
             would
             by
             no
             means
             consist
             with
             Insinite
             Goodness
             to
             fix
             such
             Principles
             in
             the
             Noblest
             of
             his
             Creatures
             ,
             as
             must
             serve
             to
             no
             other
             End
             ,
             but
             to
             make
             him
             more
             miserable
             than
             any
             of
             the
             rest
             .
          
           
             These
             Reasons
             ,
             I
             hope
             ,
             may
             suffice
             to
             prove
             to
             any
             Unprejudic'd
             and
             Impartial
             Person
             ,
             
               who
               acknowledges
               that
               there
               is
               a
               God
            
             ;
             the
             Necessity
             and
             Certainty
             of
             a
             Future
             State
             of
             Reward
             and
             Punishment
             ,
             and
             that
             too
             according
             to
             
               Natural
               Principles
            
             .
             As
             for
             those
             Objections
             that
             are
             usually
             made
             upon
             this
             Occasion
             ,
             
               That
               the
               distinction
               of
               Good
               and
               Evil
               depends
               only
               upon
               Humane
               Laws
            
             ;
             that
             
               the
               Hopes
               and
               Fears
               of
               Future
               Reward
               and
               Punishment
               are
               not
               Natural
               ,
               but
               the
               Inventions
               of
               Politicians
               to
               manage
               Mankind
               ,
               and
               support
               Government
               ;
               and
               that
            
             
             
               this
               is
               prov'd
               by
               those
               ,
               who
               having
               had
               the
               Sence
               and
               Courage
               ,
               to
               assert
               their
               Natural
               Liberty
               ,
               have
               never
               been
               troubled
               with
               any
               thing
               of
               this
               kind
            
             ;
             nothing
             can
             be
             more
             Unreasonable
             than
             this
             ;
             for
             first
             it
             is
             plain
             by
             the
             consent
             of
             Nations
             ,
             that
             the
             distinctions
             of
             Good
             and
             Evil
             ,
             (
             which
             are
             generally
             the
             same
             )
             are
             sounded
             in
             Nature
             ;
             that
             the
             force
             which
             they
             have
             upon
             Men's
             Minds
             is
             ancienter
             than
             Government
             it self
             ;
             as
             being
             from
             
               Right
               Reason
            
             ,
             which
             is
             co-eternal
             with
             God
             :
             As
             Cicero
             tells
             us
             ,
             
               Nor
               ,
               says
               he
               ,
               *
               if
               there
               had
               been
               no
               Written
               Law
               against
               Rapes
               in
               
               Tarquin's
               Reign
               ;
               would
               his
               Son
               Sextus
               ,
               when
               he
               forc'd
               Lucretia
               ,
               have
               sin'd
               
                 the
                 less
              
               against
               this
               Eternal
               Law
               ;
               because
               this
               was
               
                 Reason
                 it self
              
               ;
               rising
               from
               the
               very
               Nature
               of
               Things
               ,
               and
               prompting
               Us
               to
               Good
               ,
               and
               restraining
               Us
               from
               Evil
               accordingly
               ;
               which
               did
               not
               then
               first
               become
               Law
               ,
               when
               't
               was
               written
               down
               ;
               but
               oblig'd
               from
               its
               beginning
               ,
               which
               was
               the
               same
               with
               that
               of
               the
               
                 Divine
                 Mind
                 it
              
               
               self
               .
            
             So
             that
             the
             Goodness
             of
             Humane
             Laws
             ,
             depends
             upon
             their
             being
             deriv'd
             from
             this
             Eternal
             Fountain
             ;
             they
             do
             not
             of
             themselves
             determine
             what
             is
             Good
             and
             Evil
             ;
             but
             only
             declare
             what
             was
             so
             before
             ;
             to
             save
             People
             the
             pains
             of
             disputing
             about
             their
             Duty
             ,
             and
             to
             promote
             it
             by
             the
             threats
             of
             immediate
             Punishment
             :
             But
             of
             all
             Pretences
             ,
             that
             sure
             is
             the
             weakest
             ,
             which
             would
             insinuate
             ,
             that
             the
             Notions
             of
             Good
             and
             Evil
             ,
             and
             the
             Hopes
             and
             Fears
             which
             are
             the
             effects
             of
             them
             ,
             are
             owing
             only
             to
             the
             
               Craft
               of
               Politicians
            
             ,
             and
             are
             not
             Natural
             ,
             but
             meer
             Fiction
             :
             For
             this
             very
             Objection
             (
             which
             supposes
             'em
             necessary
             for
             Government
             )
             proves
             the
             contrary
             ;
             for
             if
             Civil
             Government
             is
             absolutely
             necessary
             for
             Man's
             Happiness
             ;
             if
             such
             Government
             cannot
             be
             preserv'd
             without
             such
             Notions
             ;
             then
             we
             must
             either
             say
             that
             Man
             was
             made
             so
             imperfect
             as
             not
             to
             be
             furnish'd
             with
             such
             Notions
             ;
             such
             Principles
             and
             Rules
             as
             are
             absolutely
             necessary
             for
             him
             ;
             that
             what
             was
             thus
             omitted
             by
             God
             ,
             was
             supply'd
             by
             the
             Cunning
             of
             Crafty
             Men
             ;
             or
             that
             God
             suffers
             his
             Creatures
             to
             be
             impos'd
             upon
             by
             their
             Brethren
             ,
             to
             be
             fill'd
             with
             vain
             Hopes
             ,
             and
             tormented
             with
             vain
             Fears
             ,
             and
             that
             too
             
             often
             to
             their
             present
             disadvantage
             :
             Or
             else
             we
             must
             grant
             that
             these
             Notions
             ,
             which
             are
             necessary
             for
             the
             general
             good
             of
             Mankind
             ,
             and
             are
             also
             generally
             embrac'd
             by
             them
             ,
             must
             be
             Natural
             .
             In
             a
             Word
             ,
             nothing
             sure
             can
             be
             more
             reasonable
             than
             this
             ;
             Man
             cannot
             be
             happy
             without
             Civil
             Society
             ;
             Civil
             Society
             cannot
             be
             supported
             without
             Man's
             Passions
             and
             Appetites
             are
             restrain'd
             ,
             these
             cannot
             be
             restrain'd
             without
             the
             Hopes
             and
             Fears
             of
             a
             Future
             State
             ;
             these
             Hopes
             and
             Fears
             are
             generally
             entertain'd
             by
             Man
             ,
             and
             do
             restrain
             him
             ;
             and
             therefore
             as
             they
             are
             Natural
             ,
             they
             must
             be
             True
             ,
             and
             there
             is
             a
             Future
             Sate
             accordingly
             .
          
           
             Nor
             does
             it
             signify
             any
             thing
             in
             this
             case
             to
             boast
             of
             Wit
             and
             Courage
             ,
             Asserting
             of
             Natural
             Liberty
             ,
             and
             the
             being
             free'd
             by
             these
             means
             from
             these
             Notions
             .
             What
             was
             the
             Opinion
             of
             the
             Greeks
             and
             Romans
             in
             this
             Case
             ?
             were
             not
             these
             People
             as
             Famous
             for
             their
             Wit
             as
             for
             their
             Arms
             ?
             and
             wou'd
             it
             not
             be
             as
             Ridiculous
             for
             any
             single
             Man
             to
             oppose
             his
             Sence
             as
             his
             Courage
             ,
             against
             them
             ;
             and
             how
             is
             Man's
             Natural
             Liberty
             endanger'd
             by
             these
             Notions
             ,
             when
             it
             depends
             upon
             the
             direction
             and
             assistance
             of
             such
             Principles
             ,
             as
             are
             founded
             on
             them
             ,
             as
             has
             been
             shewn
             
             in
             the
             first
             part
             of
             this
             Chapter
             :
             Or
             supposing
             that
             some
             Gentlemen
             ,
             even
             that
             one
             in
             a
             hundred
             (
             which
             I
             am
             sure
             is
             many
             more
             than
             I
             need
             grant
             )
             had
             wholly
             extinguish'd
             any
             such
             Notions
             ;
             does
             it
             follow
             from
             hence
             that
             there
             is
             no
             such
             at
             all
             ,
             or
             are
             those
             few
             a
             better
             Argument
             of
             what
             is
             Natural
             to
             Man
             ,
             than
             so
             many
             Thousand
             of
             others
             ?
             What
             if
             there
             be
             some
             few
             that
             are
             Deaf
             or
             Blind
             ,
             or
             that
             have
             besotted
             themselves
             by
             their
             Vices
             ;
             shall
             we
             conclude
             from
             hence
             ,
             that
             Stupidity
             or
             Blindness
             are
             Natural
             ,
             and
             that
             Seeing
             and
             Apprehending
             are
             signs
             of
             Mens
             being
             out
             of
             order
             ?
             Though
             a
             Man
             should
             be
             free
             from
             all
             sense
             of
             Evil
             and
             fear
             of
             Future
             Punishment
             ;
             this
             would
             be
             no
             better
             Argument
             ,
             that
             such
             a
             Persons
             Soul
             was
             in
             its
             proper
             and
             natural
             State
             ,
             than
             the
             Bodies
             being
             free
             from
             all
             Pain
             would
             prove
             that
             it
             was
             in
             perfect
             Health
             .
             Pain
             is
             the
             effect
             of
             some
             Violence
             offer'd
             to
             Nature
             ,
             in
             order
             to
             put
             it
             upon
             its
             Guard
             ;
             as
             the
             Soul
             has
             an
             outward
             sense
             of
             it
             ,
             by
             the
             Body
             ,
             that
             it
             may
             resist
             or
             avoid
             whatever
             is
             hurtful
             to
             that
             ,
             so
             it
             has
             an
             inward
             sense
             of
             it
             ,
             in
             an
             ill
             Conscience
             ,
             that
             it
             may
             avoid
             what
             may
             prove
             hurtful
             to
             
               it self
               also
            
             :
             Now
             as
             it
             would
             be
             very
             strange
             for
             any
             one
             ,
             upon
             his
             loss
             of
             Feeling
             in
             any
             Part
             ,
             
             from
             a
             Gangrene
             or
             Dead
             Palsey
             ,
             to
             argue
             that
             't
             was
             unnatural
             for
             any
             Man
             to
             have
             the
             sense
             of
             Feeling
             in
             that
             Part
             ;
             so
             is
             it
             no
             less
             strange
             for
             any
             one
             ,
             that
             has
             lost
             these
             Notions
             of
             Good
             and
             Evil
             ,
             Reward
             or
             Punishment
             in
             a
             Life
             to
             come
             ,
             to
             tell
             you
             considently
             that
             they
             are
             unnatural
             ;
             for
             all
             that
             this
             proves
             is
             only
             ,
             that
             such
             a
             Persons
             Mind
             is
             distemper'd
             ,
             that
             it
             does
             not
             exert
             its
             Faculties
             in
             a
             natural
             way
             ;
             that
             is
             ,
             in
             the
             same
             way
             that
             the
             generality
             of
             Mankind
             do
             ;
             for
             't
             is
             
               from
               hence
            
             that
             we
             must
             judge
             of
             
               Humane
               Nature
            
             ,
             not
             from
             the
             temper
             or
             report
             of
             one
             or
             few
             Persons
             ;
             and
             if
             so
             ,
             then
             these
             Notions
             which
             are
             so
             General
             must
             be
             Natural
             ,
             and
             therefore
             certain
             ;
             because
             whatever
             is
             of
             Nature
             ,
             is
             of
             God.
             
          
           
             There
             needs
             no
             further
             Answer
             to
             the
             Objections
             against
             a
             Future
             State
             ,
             or
             any
             further
             proofs
             for
             it
             ,
             where
             the
             wisest
             of
             the
             Philosophers
             concur
             with
             us
             so
             Universally
             .
             The
             belief
             of
             this
             was
             the
             Foundation
             of
             those
             Excellent
             Discourses
             which
             were
             written
             by
             these
             Antient
             Sages
             ;
             and
             therefore
             we
             may
             find
             the
             Immortality
             of
             the
             Soul
             ,
             and
             a
             Future
             State
             continually
             Inculcated
             ,
             by
             the
             greatest
             of
             them
             ;
             this
             too
             was
             the
             ground
             of
             that
             greatness
             of
             Mind
             ,
             that
             Justice
             ,
             Courage
             ,
             Temperance
             ,
             and
             
             Piety
             of
             the
             Greeks
             and
             Romans
             :
             'T
             was
             this
             that
             gave
             Socrates
             that
             Calmness
             and
             Tranquility
             in
             his
             last
             Minutes
             ,
             under
             the
             most
             barbarous
             Injustice
             ;
             and
             made
             him
             as
             casie
             in
             his
             Death
             ,
             as
             ever
             lawful
             Monarch
             was
             at
             his
             Coronation
             :
             And
             't
             is
             to
             those
             Excellent
             Authors
             ,
             *
             which
             give
             an
             account
             of
             this
             Great
             Man
             ,
             that
             I
             remit
             the
             Reader
             for
             further
             satisfaction
             ;
             or
             if
             happily
             what
             has
             been
             said
             shall
             be
             sufficient
             ,
             then
             there
             will
             I
             suppose
             be
             no
             great
             difficulty
             in
             the
             remaining
             Point
             .
          
           
             2.
             
             That
             Self-Murther
             being
             one
             of
             the
             worst
             Crimes
             ,
             shall
             have
             a
             Punishment
             proportionable
             ;
             and
             consequently
             he
             that
             makes
             use
             of
             this
             to
             obtain
             Ease
             or
             Liberty
             ,
             shall
             fall
             into
             a
             state
             of
             great
             Misery
             or
             Slavery
             .
          
           
             To
             make
             this
             appear
             we
             need
             only
             to
             produce
             the
             Opinions
             of
             some
             of
             the
             Greatest
             Men
             in
             this
             Matter
             ;
             and
             consider
             briefly
             the
             Grounds
             of
             Punishment
             and
             Reward
             in
             General
             ,
             and
             the
             Nature
             of
             this
             Crime
             in
             Particular
             .
          
           
           
             For
             the
             First
             ,
             Virgil
             describing
             the
             Aboad
             and
             Condition
             of
             Self-murtherers
             in
             that
             Place
             above-mention'd
             ,
             *
             shews
             it
             to
             be
             unspeakably
             worse
             than
             the
             Evil
             which
             they
             sled
             from
             ;
             while
             he
             crys
             out
             ,
             
               
                 —
                 Quam
                 vellent
                 ,
                 aethere
                 in
                 alto
              
               
                 Nunc
                 &
                 pauperiem
                 ,
                 &
                 duros
                 perferre
                 labores
                 !
              
            
          
           
             This
             was
             according
             to
             the
             Doctrine
             of
             Plato
             ;
             and
             therefore
             Macrobius
             discoursing
             upon
             that
             Passage
             of
             Cicero
             ,
             which
             I
             quoted
             before
             †
             ,
             
               That
               there
               could
               be
               no
               entrance
               into
               a
               State
               of
               Happiness
               for
               those
               who
               Kill'd
               themselves
            
             ;
             says
             ‖
             it
             was
             the
             Opinion
             of
             Plotinus
             ,
             an
             Eminent
             Platonist
             ;
             That
             
               no
               Death
               could
               be
               Rewarded
               but
               what
               was
               Natural
            
             ;
             and
             
               that
               Death
               alone
               was
               Natural
               ,
               where
               the
               Body
               left
               the
               Soul
               ,
               and
               not
               the
               Soul
               the
               Body
               .
               Besides
            
             (
             as
             he
             adds
             farther
             )
             
               the
               Soul
               shall
               be
               Rewarded
               according
               to
               that
               Perfection
               which
               it
               arrives
               to
               in
               this
               Life
               ,
               therefore
               Death
               is
               not
               to
               be
               hastned
               ,
               because
               it
               can
               never
               be
               so
               perfect
               ,
               but
               that
               it
               may
               receive
               addition
               ;
               tho'
               a
               Man
               may
               have
               risen
               to
               a
               very
               high
               Pitch
               of
               Goodness
               and
               Virtue
               ;
               yet
               he
               may
               rise
               higher
               s●…ill
               ;
               wherefore
               he
               that
               cuts
               off
               his
               Life
               ,
               cuts
               off
               his
               Improvement
               ;
               and
               so
               despises
               the
               Reward
            
             
             which
             is
             propos'd
             to
             him
             ,
             which
             being
             a
             great
             Contempt
             of
             the
             Proposer
             ,
             must
             be
             the
             occasion
             of
             severe
             Punishment
             .
             
               To
               these
               let
               me
               add
               an
               Excellent
               Author
            
             *
             
               of
               our
               own
               ,
               who
               makes
               the
               first
               Man
               (
               upon
               his
               Wife
               's
            
             advising
             to
             kill
             themselves
             
               in
               their
               great
               Distress
               )
               to
               argue
               thus
               from
               the
               Light
               of
               Nature
               .
            
          
           
             
               —
               If
               thou
               covet
               Death
               ,
               as
               utmost
               End
            
             
               Of
               Misery
               ,
               so
               thinking
               to
               evade
            
             
               The
               Penalty
               pronounc'd
               ,
               doubt
               not
               but
               God
            
             
               Hath
               wiselier
               Arm'd
               his
               Vengeful
               Power
               than
               so
            
             
               To
               be
               forestall'd
               :
               much
               more
               I
               fear
               least
               Death
            
             
               So
               snatch'd
               will
               
                 not
                 exempt
              
               us
               from
               the
               Pain
            
             
               We
               are
               by
               Doom
               to
               pay
               ;
               rather
               such
               acts
            
             
               Of
               Contumacy
               will
               Provoke
               the
               Highest
            
             
               To
               make
               
                 Death
                 in
                 us
                 live
              
               ;
               then
               let
               us
               seek
            
             
               Some
               safer
               Resolution
               .
               —
            
          
           
             But
             the
             Reasonableness
             of
             this
             will
             be
             more
             plain
             ,
             if
             we
             consider
             what
             must
             be
             the
             Ground
             of
             Reward
             and
             Punishment
             in
             General
             ;
             and
             the
             Nature
             of
             the
             Crime
             before
             us
             .
             What
             is
             it
             then
             that
             shall
             make
             the
             Soul
             to
             be
             admitted
             into
             a
             State
             of
             
               Liberty
               ,
               Ease
            
             or
             Happiness
             ;
             but
             the
             endeavouring
             
             faithfully
             to
             
               fulfil
               that
               End
            
             for
             which
             Life
             was
             bestow'd
             ,
             by
             performing
             every
             part
             of
             its
             Duty
             towards
             God
             ,
             our
             Neighbour
             ,
             or
             our selves
             ;
             and
             this
             too
             notwithstanding
             the
             worst
             Evils
             and
             Calamities
             which
             can
             possibly
             befall
             us
             :
             On
             the
             other
             side
             ,
             what
             shall
             expose
             the
             Soul
             to
             the
             Slavery
             of
             extreme
             Torment
             ,
             but
             the
             forsaking
             of
             this
             End
             ,
             the
             refusing
             to
             submit
             to
             the
             Will
             of
             God
             ,
             the
             Injuring
             our
             Neighbour
             ,
             and
             encouraging
             others
             to
             do
             so
             ;
             now
             if
             the
             doing
             
               any
               one
            
             of
             these
             things
             must
             make
             a
             Man
             liable
             to
             Punishment
             ,
             what
             must
             it
             do
             to
             
               be
               guilty
               of
               them
               all
            
             ,
             and
             much
             more
             by
             Self-murther
             .
             For
             this
             is
             the
             〈◊〉
             destruction
             of
             God's
             
               particular
               Propriety
            
             ,
             the
             
               Positive
               Renouncing
               that
               End
            
             for
             which
             he
             gives
             Man
             Life
             ;
             the
             doing
             what
             is
             destructive
             to
             
               Civil
               Society
            
             ,
             the
             
               Overthrowing
               the
               Laws
               both
               of
               God
               and
               Man
            
             ;
             to
             Rebel
             against
             Providence
             ,
             and
             break
             out
             into
             Eternity
             :
             Self-murther
             is
             the
             doing
             all
             this
             ,
             and
             what
             is
             still
             more
             ,
             the
             doing
             it
             wilfully
             and
             advisedly
             and
             therefore
             what
             Punishment
             shall
             be
             due
             to
             it
             ?
          
           
             I
             hope
             the
             greatness
             of
             this
             Crime
             appears
             so
             plain
             by
             this
             time
             (
             every
             Argument
             which
             has
             been
             us'd
             for
             the
             proving
             it
             unlawful
             ,
             proving
             this
             also
             )
             that
             no
             new
             Arguments
             will
             be
             requir'd
             of
             me
             to
             demonstrate
             
             it
             ;
             and
             therefore
             I
             shall
             only
             confirm
             this
             by
             these
             two
             Considerations
             .
          
           
             1.
             
             That
             this
             is
             the
             least
             
               capable
               of
               〈◊〉
            
             of
             any
             ill
             Action
             whatsoever
             ;
             or
             〈◊〉
             't
             is
             the
             
               positive
               〈◊〉
               of
               it
            
             :
             〈◊〉
             〈◊〉
             been
             allow'd
             as
             a
             most
             〈◊〉
             〈◊〉
             〈◊〉
             Duty
             ,
             by
             the
             Light
             of
             〈◊〉
             ,
             by
             which
             't
             is
             plain
             also
             ,
             that
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             for
             
               something
               that
               is
               past
            
             ;
             and
             of
             Resolution
             of
             not
             doing
             the
             same
             thing
             for
             the
             
               time
               to
               come
            
             ;
             but
             the
             Gentleman
             with
             whom
             we
             have
             had
             so
             much
             to
             do
             ,
             after
             he
             has
             brought
             in
             a
             maim'd
             account
             of
             Repentance
             ,
             under
             the
             covert
             of
             a
             venerable
             Name
             ,
             viz.
             *
             
               This
               is
               true
               Repentance
               ,
               to
               do
               no
               more
               ,
               to
               speak
               no
               more
               ,
               those
               things
               whereof
               you
               Repent
               ;
               and
               not
               be
               ever
               Sinning
               ,
               and
               ever
               asking
               Pardon
            
             ;
             tells
             us
             ,
             
               such
               a
               Repentance
               as
               this
               our
               Case
               is
               capable
               enough
               of
               :
            
             Was
             ever
             any
             thing
             so
             trivial
             ?
             What
             kind
             of
             Repentance
             ?
             Why
             a
             Man
             is
             capable
             of
             keeping
             the
             Resolution
             of
             Killing
             
               himself
               no
               more
            
             ,
             after
             he
             has
             
               once
               done
               so
            
             :
             Can
             this
             be
             in
             earnest
             ?
             but
             this
             is
             absurd
             as
             to
             both
             parts
             of
             Repentance
             ,
             for
             this
             is
             either
             
               Sorrow
               for
               what
               is
               past
            
             ,
             supposes
             some
             thing
             to
             have
             been
             done
             amiss
             ;
             whereas
             here
             Repentance
             goes
             beforehand
             ,
             
             and
             the
             Person
             is
             reckon'd
             to
             have
             confess'd
             the
             Crime
             before
             he
             has
             committed
             it
             ;
             or
             else
             't
             is
             Resolution
             
               against
               doing
            
             something
             that
             is
             Evil
             ;
             but
             how
             can
             this
             be
             ,
             when
             the
             Person
             is
             Positively
             
               resolv'd
               for
               it
            
             ;
             this
             is
             strange
             trisling
             with
             a
             Man
             's
             Own
             Conscience
             ,
             and
             with
             God
             ;
             and
             what
             can
             be
             more
             provoking
             than
             to
             know
             the
             Evil
             of
             an
             Action
             ,
             to
             foresee
             that
             it
             wants
             Repen●…ance
             ;
             to
             be
             sensible
             that
             it
             ought
             to
             be
             
               abhorr'd
               and
               avoided
            
             ,
             and
             yet
             to
             do
             it
             for
             all
             that
             .
             If
             it
             be
             said
             that
             a
             Man
             may
             have
             time
             to
             Repent
             afterwards
             ,
             and
             that
             he
             may
             possibly
             contrive
             his
             Death
             accordingly
             :
             Alas
             ?
             what
             hopes
             can
             he
             draw
             srom
             hence
             ?
             to
             design
             sirst
             positively
             to
             commit
             that
             which
             one
             
               acknowledges
               to
               be
               Evil
            
             ;
             and
             
               to
               design
            
             to
             ask
             forgiveness
             when
             't
             is
             committed
             ,
             is
             an
             
               undeniable
               Evidence
            
             ,
             that
             a
             Man
             transgresses
             Presumptuously
             against
             the
             Light
             of
             his
             own
             Reason
             ;
             for
             the
             more
             necessary
             that
             he
             thinks
             Repentance
             is
             ,
             the
             more
             clear
             sense
             must
             he
             have
             of
             the
             Evil
             of
             the
             thing
             which
             he
             is
             about
             to
             do
             ,
             and
             therefore
             the
             greater
             must
             his
             Punishment
             be
             .
          
           
             2.
             
             The
             Person
             who
             is
             guilty
             of
             Self-murther
             can
             receive
             no
             Punishment
             in
             this
             World
             ,
             which
             he
             can
             be
             sensible
             of
             ;
             and
             therefore
             shall
             be
             punish'd
             the
             more
             hereafter
             .
             
             I
             have
             shewn
             already
             *
             that
             among
             other
             things
             which
             prove
             the
             unlawfulness
             of
             Self-murther
             ,
             't
             is
             a
             greater
             Crime
             in
             respect
             of
             the
             Publick
             than
             the
             Murther
             of
             
               another
               Man
            
             ;
             because
             some
             satisfaction
             may
             be
             made
             for
             that
             ,
             especially
             to
             the
             Publick
             ,
             by
             the
             forfeiture
             of
             the
             Persons
             own
             Life
             ,
             and
             by
             the
             terrour
             of
             his
             Example
             :
             But
             in
             Self-murther
             there
             can
             be
             nothing
             of
             this
             ;
             the
             Offender
             evades
             all
             sensible
             Punishment
             ;
             he
             makes
             no
             Satisfaction
             considerable
             for
             despising
             and
             breaking
             the
             Laws
             of
             his
             Country
             ,
             and
             encouraging
             others
             to
             do
             so
             :
             He
             brings
             Horrour
             ,
             Confusion
             ,
             Infamy
             ,
             (
             and
             Poverty
             often
             )
             upon
             his
             forsaken
             Family
             ,
             and
             yet
             does
             it
             often
             upon
             this
             very
             Account
             ,
             
               that
               he
               cannot
               be
               Punish'd
               here
               ,
            
             and
             therefore
             will
             undoubtedly
             suffer
             in
             a
             more
             dreadful
             manner
             hereafter
             .
          
           
             Thus
             I
             have
             considered
             the
             several
             Significations
             of
             the
             Word
             Liberty
             ,
             as
             a
             pretence
             for
             Self-murther
             ;
             and
             shewed
             what
             that
             Liberty
             is
             in
             General
             ,
             which
             Man
             has
             as
             to
             his
             own
             Actions
             :
             That
             no
             Evil
             which
             oppresses
             the
             Body
             can
             be
             destructive
             (
             while
             Reason
             remains
             )
             to
             the
             Liberty
             of
             the
             Soul
             :
             That
             no
             Sickness
             or
             Pain
             whatsoever
             
             can
             be
             any
             sign
             that
             God
             gives
             the
             Sufferer
             Liberty
             to
             destroy
             himself
             :
             That
             he
             who
             does
             so
             to
             obtain
             Liberty
             or
             Ease
             from
             any
             such
             Evils
             ,
             shall
             fall
             into
             a
             state
             of
             greater
             Slavery
             ;
             and
             therefore
             that
             Liberty
             ,
             in
             what
             sense
             soever
             ,
             is
             an
             
               unreasonable
               pretence
               for
               Self-murther
            
             .
          
           
             And
             now
             I
             have
             gone
             through
             what
             I
             propos'd
             ,
             laid
             down
             the
             Principles
             upon
             which
             I
             take
             Self-murther
             to
             be
             unlawful
             :
             Answer'd
             such
             Objections
             as
             I
             thought
             most
             strong
             against
             them
             ;
             and
             withal
             examin'd
             those
             General
             Prejudices
             by
             which
             People
             are
             usually
             misled
             in
             this
             Matter
             :
             I
             will
             not
             trouble
             the
             Reader
             with
             any
             more
             particular
             view
             of
             what
             has
             been
             said
             ;
             If
             he
             wants
             this
             ,
             he
             may
             have
             it
             by
             turning
             back
             to
             the
             Contents
             .
          
           
             But
             hitherto
             we
             have
             been
             led
             only
             by
             Natural
             Reason
             ;
             if
             the
             Principles
             which
             we
             have
             argued
             from
             ,
             were
             brought
             to
             what
             is
             revealed
             to
             us
             in
             the
             Holy
             Scriptures
             ,
             the
             unlawfulness
             of
             this
             Act
             would
             quickly
             appear
             more
             Plainly
             :
             For
             as
             to
             
               God's
               Propriety
               in
               Man
               :
               There
            
             we
             may
             find
             in
             how
             wonderful
             a
             manner
             this
             is
             increas'd
             by
             the
             
               Death
               of
               our
               Crucifi'd
               Lord
            
             ,
             who
             purchas'd
             
             us
             by
             his
             Blood
             ,
             made
             us
             Members
             of
             his
             Body
             ,
             
               uniting
               us
               to
               Himself
            
             by
             his
             Holy
             Spirit
             :
             Thus
             too
             ,
             as
             to
             the
             
               end
               of
               Humane
               Life
               ;
               there
               our
               Reason
            
             is
             instructed
             what
             to
             believe
             ,
             and
             our
             Wills
             what
             to
             do
             ,
             and
             encourag'd
             to
             obey
             accordingly
             by
             the
             
               assistance
               of
               the
               same
               Spirit
            
             :
             And
             although
             we
             may
             see
             there
             ,
             that
             the
             best
             of
             Men
             ,
             in
             the
             
               following
               of
               this
               End
            
             ,
             shall
             be
             expos'd
             to
             great
             Afflictions
             ,
             to
             Poverty
             ,
             Sickness
             ,
             Disgrace
             ,
             nay
             sometimes
             to
             Death
             it self
             ;
             yet
             we
             may
             
               see
               also
            
             the
             great
             
               advantages
               of
               such
               Sufferings
            
             ,
             by
             the
             improvement
             of
             ourSouls
             ,
             and
             the
             increase
             of
             our
             Reward
             :
             And
             above
             all
             ,
             for
             the
             enabling
             us
             to
             undergo
             them
             in
             their
             worst
             Extremes
             ;
             we
             have
             there
             set
             before
             us
             the
             most
             
               Excellent
               Example
            
             of
             Patience
             ,
             Constancy
             ,
             and
             Humility
             in
             the
             
               meek
               and
               forgiving
               Son
               of
               God
               :
            
             What
             Contempt
             or
             Disgrace
             ,
             what
             Torture
             of
             the
             Body
             could
             ever
             equal
             what
             He
             Suffer'd
             in
             his
             Death
             ?
             What
             Sorrow
             and
             Anxiety
             ,
             what
             Torments
             of
             the
             Mind
             ,
             could
             ever
             be
             compar'd
             to
             what
             He
             felt
             in
             the
             Garden
             ,
             and
             yet
             with
             what
             Duty
             and
             Resignation
             did
             He
             submit
             to
             all
             ?
             
               O
               my
               Father
               ,
               if
               it
               be
               possible
               let
               this
               Cup
               pass
               from
               Me
               ;
               nevertheless
               not
               as
               I
               will
               but
               as
               thou
               wilt
               .
            
             These
             Blessed
             Words
             alone
             ,
             if
             rightly
             consider'd
             ,
             
             might
             afford
             ,
             in
             what
             Circumstances
             soever
             ,
             the
             most
             Sovereign
             Preservative
             against
             this
             dreadful
             crime
             of
             Self-murther
             .
             But
             Arguments
             of
             this
             kind
             may
             (
             if
             it
             be
             found
             necessary
             )
             be
             insisted
             upon
             more
             conveniently
             hereafter
             .
          
        
         
           FINIS
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A26335-e1980
           
             *
             Greg.
             de
             Valent.
             T.
             1.
             
             Dis.
             8.
             q.
             Secund.
             
          
           
             †
             22
             dae
             .
             q.
             64.
             
             Artic.
             5.
             ad
             3m
             .
             Greg.
             de
             Valentia
             ,
             Tom.
             3.
             
             Disp
             5.
             
             Quaest.
             8.
             punct
             .
             2.
             
             It.
             qu.
             10.
             punct
             .
             1.
             
             Quod
             cadit
             in
             Humanum
             Dominium
             oportet
             esse
             aliquid
             quod
             per
             Liber●…
             Arbitrii
             usum
             possit
             usurpari
             ,
             &c.
             
          
           
             *
             Diog.
             Lacrt.
             in
             Zen.
             Antonin
             .
             L.
             5.
             
             §.
             〈◊〉
             .
             19.
             
             Senec.
             de
             Vita
             Beata
             .
             §.
             8.
             15.
             
             &
             alib
             .
             See
             Chap.
             7.
             following
             .
          
           
             *
             See
             Chap.
             7.
             
          
           
             *
             Chap.
             7.
             
          
           
             *
             In
             Phaed.
             Sect.
             5.
             
          
           
             *
             In
             Caton
             .
             Maj.
             
          
           
             †
             Vid.
             Somnum
             Scipionis
             .
          
           
             *
             Chap.
             8.
             
          
           
             *
             See
             Chapt.
             8.
             
          
           
             *
             Diog.
             Laert.
             in
             Zen.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Cicer.
             de
             ●…nib
             .
             lib.
             3.
             de
             Offic.
             l.
             1.
             
             Sen.
             Ep.
             121.
             
          
           
             *
             Leviath
             .
             Part
             1.
             
             Chap.
             14.
             
          
           
             *
             See
             ●…more
             Chap.
             15.
             
          
           
             †
             
               
                 See
                 
                   Lucretius
                   ,
                   lib.
                
                 3.
                 thus
                 speaking
                 in
                 the
                 Person
                 of
                 Nature
                 .
              
               
                 —
                 Si
                 grata
                 fuit
                 Tibi
                 vita
                 anteacta
                 priorque
              
               
                 Cur
                 non
                 ut
                 plenus
                 vitae
                 conviva
                 ●…ecedis
                 ?
              
               
                 Sin
                 ea
                 qua
                 fructus
                 ●…unque
                 es
                 periere
                 profusa
              
               
                 Vitaque
                 inoffensu
                 est
                 ,
                 cur
                 amplius
                 addere
                 qu●…eris
                 ?
              
               
                 Nec
                 potsus
                 Vitae
                 finem
                 facis
                 atque
                 laboris
                 ?
              
               
                 Nam
                 tibi
                 praeterea
                 quod
                 machiner
                 inveniamque
              
               
                 Quod
                 placeat
                 nihil
                 est
                 ,
                 
                   eadem
                   sunt
                   omnia
                   semper
                
                 .
              
               
                 Si
                 tibi
                 non
                 annis
                 corpus
                 jam
                 marcet
                 &
                 artus
              
               
                 
                   Confecti
                   languent
                
                 ,
                 eadem
                 tamen
                 omnia
                 restant
                 .
              
            
          
           
             ‖
             Vid.
             Epist.
             77.
             
             Cogita
             quam
             di●…
             jam
             idem
             facias
             ;
             〈◊〉
             ,
             cibus
             ,
             libido
             :
             per
             hune
             circulum
             curritur
             .
          
           
             *
             
             Montaign's
             Essays
             ,
             Book
             2.
             
             Chap.
             3.
             
          
           
             *
             See
             Chap
             10.
             
          
           
             †
             Dr.
             Donn●…
             ,
             afterwards
             Dean
             of
             Paul's
             .
          
           
             *
             See
             Chap.
             6
             ,
             7
             ,
             8.
             
          
           
             †
             Dr.
             
               Donne's
               B●…
            
             .
             p.
             44.
             
             Edit
             .
             Lond
             ,
             1648.
             
          
           
             *
             Ib.
             ●…p
             .
             46.
             
          
           
             ‖
             p.
             47.
             
          
           
             †
             p.
             56.
             
          
           
             *
             This
             he
             calls
             his
             chief
             Strength
             ,
             p.
             116.
             
          
           
             ‖
             p.
             131.
             
          
           
             †
             p.
             24.
             
          
           
             *
             Peine
             forte
             &
             Diere
             .
          
           
             †
             B●…
             .
             pag.
             ●…2
             
          
           
             ‖
             Ibid.
             
          
           
             *
             See
             Chap
             〈◊〉
             .
          
           
             †
             Ib.
             p
             ,
             113.
             
          
           
             †
             See
             more
             to
             this
             purpose
             Chap.
             8.
             
          
           
             *
             Apud
             Balth.
             Gomes
             ,
             de
             potest
             .
             in
             ●…ipsum
             ,
             lib.
             1.
             cap.
             〈◊〉
             .
             〈◊〉
             .
             4.
             
          
           
             *
             De
             Jure
             .
             B.
             &
             P.
             l
             2.
             c.
             21.
             
             Sect.
             11.
             
          
           
             †
             Vid.
             Diog.
             Lacrt.
             in
             Zenon
             .
          
           
             *
             Montaigne
             lib.
             2.
             chap.
             3.
             
          
           
             ‖
             Chap.
             1.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Diog.
             in
             Laert.
             Zen.
             See
             Plotinus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arian
             .
             in
             Epict
             saepiss
             .
          
           
             †
             p.
             48.
             
          
           
             *
             Biath
             .
             p.
             108.
             
          
           
             †
             Jos.
             de
             bel
             .
             Jud.
             Lib.
             3.
             
          
           
             ‖
             Chap.
             2.
             p.
             ●●
             .
          
           
             *
             p.
             110.
             
          
           
             †
             p.
             112.
             
          
           
             ‖
             p.
             149.
             
          
           
             †
             Liber
             1.
             
             Tuscul.
             Quaest.
             
          
           
             *
             Biath
             .
             p.
             4●…
             .
             Ib.
             p.
             112.
             
          
           
             *
             So
             the
             Stoicks
             taught
             always
             .
             Diog.
             Lacrt.
             ut
             Sup.
             p.
             195.
             
             &
             Lips.
             Manuduct
             .
             ad
             Stoic
             .
             Phil.
             lib.
             3.
             
             Di●…ert
             .
             22
             ●…3
             .
             &
             Olympiodor
             .
          
           
             *
             Antonin
             ,
             lib.
             4.
             
             §.
             1.
             ib.
             lib.
             10.
             
             §.
             29.
             
          
           
             †
             See
             Chap.
             the
             1st
             ,
             pag.
             6.
             
          
           
             *
             Diog.
             Laert.
             in
             Zen.
             
          
           
             *
             Biath
             ,
             p.
             47.
             
          
           
             *
             Chap
             4.
             p.
             30.
             
          
           
             *
             Chap.
             2.
             
          
           
             *
             See
             Chap.
             2.
             p.
             16.
             17.
             
          
           
             *
             Diog.
             Laer.
             l.
             7.
             p.
             185.
             
          
           
             †
             Antonin
             .
             lib.
             7.
             
             Sect.
             8.
             
          
           
             ‖
             Diog.
             Laer.
             ib.
             
          
           
             *
             Philo
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             *
             Dr.
             Donne
             p.
             45.
             41.
             
             Epist.
             Sen.
             Lip.
             man.
             ad
             St.
             Phil.
             l.
             2.
             
             D.
             17.
             
          
           
             *
             Or
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Diog.
             Laer
             p.
             185
             
          
           
             †
             Ci●…ero
             de
             Offic.
             lib.
             1.
             
          
           
             *
             See
             more
             to
             this
             purpose
             ,
             Chap.
             11●…
             
          
           
             *
             See
             Chap.
             2.
             p.
             17.
             
          
           
             †
             Ridiculum
             est
             ad
             mortem
             cu●…re
             tadio
             vitae
             ,
             cum
             ●…nere
             vitae
             ,
             ●…t
             ●…lum
             ci●…
             ad
             mor●…
             effeceris
             .
             Sen.
             ●…pilt
             .
             24.
             
          
           
             *
             Chap.
             5.
             p.
             44.
             
          
           
             †
             Biath
             .
             p.
             46.
             
          
           
             ‖
             p.
             47.
             
          
           
             *
             p.
             128.
             
          
           
             *
             ●…viathan
             part
             2.
             chap.
             28.
             page
             162.
             
          
           
             *
             Ib.
             p.
             161.
             
          
           
             †
             Leviath
             .
             part
             1.
             chap.
             14.
             
          
           
             *
             〈◊〉
             de
             Valen●…
             Tom.
             3.
             
             Disput.
             〈◊〉
             〈◊〉
             8.
             
             Punct
             .
             〈◊〉
             .
          
           
             †
             Biath
             .
             p.
             111.
             
          
           
             ‖
             Ib.
             p.
             113.
             
          
           
             *
             As
             the
             Stoicks
             .
             See
             Chap.
             10.
             
          
           
             *
             Vid.
             Plut
             in
             Diss.
             〈◊〉
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Et
             Val
             Max.
             l.
             8.
             c.
             14.
             
          
           
             *
             
               There
               is
               a
               short
               view
               of
               this
               great
               Man
               in
               an
               Inserip●…tion
               ,
               which
               the
               Learned
               Agostine
               says
               is
               worth
               a
               Treasure
               Dial.
               9.
               
               Which
               begins
               thus
               .
            
             
               
                 APPIUS
                 CLAUDIUS
                 C.
                 F.
                 CAECUS
                 .
              
               
                 CENSOR
                 .
                 COS.
                 BIS
                 .
                 DICT
                 .
                 INTERREX
                 .
                 II.
                 
              
            
          
           
             †
             Il
             Senato
             fece
             tre
             dimande
             intorno
             un
             Publico
             impor
             tantissimo
             negotio
             .
             Vita
             del
             Padre
             Paolo
             .
          
           
             †
             See
             Valer.
             Max.
             lib.
             2.
             cap.
             1.
             
          
           
             *
             Page
             94
             ,
             9●…
             .
          
           
             †
             Vid
             Sanderson
             .
             de
             conscient
             .
             praelect
             .
             5.
             
             Sect.
             10.
             
          
           
             †
             Biath
             .
             p.
             96.
             
          
           
             *
             Occasional
             Paper
             ,
             Numb
             .
             10.
             
          
           
             †
             4th
             .
             Reports
             ,
             124.
             6.
             
          
           
             *
             Plowden
             .
             261.
             6.
             
          
           
             *
             Biath
             .
             p.
             50.
             
             Sect.
             3.
             
          
           
             †
             p.
             51.
             
          
           
             *
             Biath
             .
             p.
             72.
             73.
             
          
           
             *
             Biath
             .
             p.
             51
             ,
             52
             ,
             53.
             
          
           
             †
             p.
             54.
             
          
           
             ‖
             p.
             73.
             
          
           
             *
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &c.
             
          
           
             *
             Biath
             p.
             53.
             
          
           
             *
             Neq
             ,
             adhu●…
             hominum
             memoria
             repertus
             est
             quisquam
             qui
             〈◊〉
             interfecto
             ,
             cujus
             amicitiae
             se
             devovisset
             mori
             〈◊〉
             .
             lib.
             3.
             de
             bello
             Gal.
             
          
           
             *
             Sir
             
               W
               Temples
            
             Miscel.
             p.
             241.
             
          
           
             †
             Vid
             Stephan
             Comment
             in
             Saxon.
             Gram●…at
             .
             lib.
             6.
             p.
             55.
             
          
           
             ‖
             Vide
             Porphy●…
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             lib.
             4.
             
          
           
             *
             Inquinari
             putant
             ignem
             nisi
             qui
             Spirantes
             recipit
             .
             
               Q.
               Curtius
            
             lib.
             8.
             
          
           
             †
             〈◊〉
             .
             lib.
             15.
             
          
           
             ‖
             Ad
             lib.
             1.
             
             Iliad
             .
          
           
             *
             Thus
             also
             
               Quintilian
               Declam
            
             .
             10.
             speaking
             of
             the
             Soul
             ,
             cum
             exonerata
             membris
             levi
             se
             igne
             lustaverit
             petit
             sedes
             in
             astra
             .
             So
             Porphyrius
             says
             of
             the
             Saman●…
             above-mention'd
             .
          
           
             †
             The
             Reason
             of
             this
             servi●…s
             〈◊〉
             ,
             ad
             lib
             3.
             
             〈◊〉
             .
             That
             the
             Soul
             never
             continuing
             in
             the
             Body
             ,
             after
             the
             the
             B●…oo
             was
             run
             out
             ,
             it
             was
             suppos'd
             that
             it
             delighted
             in
             Bloody
             Victims
             after
             its
             Separation
             .
          
           
             ‖
             〈◊〉
             ad
             5.
             
             〈◊〉
             .
             in
             〈◊〉
             verba
             Famulumne
             parentis
             .
             Item
             .
             Cicero
             5.
             
             Tuscul.
             
          
           
             *
             Donne
             .
             lib.
             10.
             
          
           
             †
             Val.
             Max.
             lib.
             2.
             cap.
             1.
             
          
           
             ‖
             Mont.
             lib.
             2.
             cap.
             3.
             
          
           
             *
             Strabo
             .
             lib.
             10.
             
          
           
             *
             See
             Aristot.
             lib.
             5.
             
             Ethic.
             
          
           
             *
             See
             Servius
             there
             ,
             lib.
             3.
             
             Aen.
             
          
           
             *
             
               
                 Luxu●…e
                 Peregrinae
                 Origo
                 ab
                 Exercitu
                 Asiatico
                 ,
                 Liv.
                 lib.
                 39.
                 
              
               
                 Graecia
                 Capta
                 serum
                 victorem
                 cepit
                 &
                 Artes
                 ,
              
               
                 Intulit
                 agresti
                 Latio
                 —
                 Horace
                 .
              
            
          
           
             †
             Vel.
             Patere
             .
             lib.
             2.
             
          
           
             *
             Bell.
             Catil
             .
          
           
             †
             Plin.
             lib.
             36.
             
          
           
             ‖
             Liv.
             lib.
             39.
             
          
           
             *
             Epist.
             24.
             
          
           
             *
             Sup.
             Cap
             2.
             
          
           
             †
             
               
                 Proxima
                 deinde
                 tenent
                 〈◊〉
                 〈◊〉
                 qui
                 sibi
                 〈◊〉
              
               
                 Insontes
                 peperere
                 manu
                 ;
                 〈◊〉
                 ;
                 〈◊〉
                 ;
              
               
                 Projicere
                 Animas
                 —
                 Aen.
                 lib.
                 6.
                 
              
            
          
           
             ‖
             
               
                 O
                 passi
                 g●…aviora
                 dabit
                 Deus
                 his
                 quoque
                 ;
                 sinem
                 .
              
               
                 Omnia
                 percepi
                 atque
                 animo
                 mecum
                 ,
                 ante
                 p●…regi
                 .
              
               
                 Ouidquid
                 erit
                 superanda
                 omnis
                 fortuna
                 ferendo
                 est
                 .
              
            
          
           
             †
             Aen.
             lib.
             6.
             
          
           
             ‖
             Aen.
             6.
             
          
           
             *
             Aen.
             l.
             8.
             
             Ut
             supra
             diximus
             Censorium
             signisicat
             non
             Uticensem
             .
             Servius
             ad
             locum
             .
             Though
             Montaign
             misapplies
             it
             to
             the
             other
             ,
             lib.
             1.
             chap.
             35.
             
          
           
             †
             Astron.
             lib.
             1.
             
          
           
             ‖
             Aen.
             lib.
             12.
             
          
           
             *
             See
             the
             rest
             in
             Spons
             Miscell
             .
             Erudit
             .
             Antiquitatis
             .
             Sect.
             7.
             p.
             264.
             
          
           
             *
             Quintil.
             Declam
             .
             4.
             
             Qui
             Causas
             Voluntariae
             Mortis
             in
             Senatu
             non
             reddiderit
             ,
             insepultus
             〈◊〉
             .
          
           
             †
             Tacit.
             lib.
             6.
             
             Annalium
             .
             Promptas
             ejusmodi
             mortes
             〈◊〉
             〈◊〉
             faciebat
             ,
             &c.
             
          
           
             *
             Diog.
             Laert.
             in
             Anthist
             .
          
           
             †
             Lib.
             4.
             de
             finibus
             .
          
           
             ‖
             Cap.
             2.
             
             &
             7.
             sup
             .
          
           
             *
             See
             Diog.
             La●…tins
             .
             it
             Ciceron
             .
             pro
             Muraena
             .
             it
             li.
             3.
             
             &
             4.
             de
             〈◊〉
             .
          
           
             *
             See
             Diog.
             La●…tius
             .
             it
             Ciceron
             .
             pro
             Muraena
             .
             it
             li.
             3.
             
             &
             4.
             de
             〈◊〉
             .
          
           
             *
             
               
                 —
                 〈◊〉
                 ;
                 pater
                 ,
                 nova
                 bell●…
                 move●…tes
                 ,
              
               
                 Ad
                 paenam
                 〈◊〉
                 pro
                 libertate
                 vocabit
                 —
              
               
                 Vincet
                 amor
                 Patriae
                 ,
                 &c.
                 
                 Virgil
                 says
                 of
                 Brutus
                 ,
                 Ae●…
                 .
                 6.
                 so
                 〈◊〉
                 .
                 Ib.
                 
              
            
          
           
             †
             Salut
             .
             Bell
             〈◊〉
             .
          
           
             ‖
             Salut
             .
             〈◊〉
             .
             〈◊〉
             
          
           
             *
             〈◊〉
             this
             〈◊〉
             large
             〈◊〉
             ,
             lib.
             37.
             
          
           
             †
             〈◊〉
             .
             in
             〈◊〉
             〈◊〉
             .
          
           
             ‖
             Appian
             ,
             Alexandrin
             de
             bel
             Hispan
             .
          
           
             *
             Paterc
             .
             lib.
             1.
             cap.
             12.
             
          
           
             †
             〈◊〉
             .
             Cicer.
             de
             〈◊〉
             .
             lib.
             4.
             in
             item
             〈◊〉
             .
             pro
             〈◊〉
             .
          
           
             ‖
             Chap.
             9.
             
          
           
             *
             〈◊〉
             .
             〈◊〉
             .
             fur
             la
             Philosophie
             cap.
             11.
             
          
           
             †
             〈◊〉
             .
             lib.
             〈◊〉
             .
             cap.
             1.
             〈◊〉
             〈◊〉
             〈◊〉
             ,
             &c
             
          
           
             *
             Epist
             ,
             70.
             
          
           
             *
             St.
             Evremonts
             Essaies
             ,
             part
             .
             〈◊〉
             
          
           
             *
             Ep.
             66.
             
          
           
             †
             Ep.
             92.
             
          
           
             ‖
             Ep.
             67.
             
          
           
             *
             Ep.
             96.
             
          
           
             †
             Ep.
             107.
             
          
           
             *
             Ep.
             53.
             
          
           
             *
             Apud
             Aul.
             Gellium
             ,
             lib.
             2
             ,
             cap.
             19.
             
          
           
             *
             Arrian
             Epict.
             lib
             1
             cap
             16.
             
          
           
             *
             Ib.
             lib.
             2.
             cap.
             16.
             
          
           
             *
             Lib.
             6.
             
             Sect.
             5.
             
          
           
             *
             Lib.
             1.
             
             Sect.
             5.
             
          
           
             ‖
             Ib.
             Sect.
             16.
             
          
           
             †
             Lib.
             2.
             
             Sect.
             8.
             
          
           
             *
             Lib.
             4.
             
             Sect.
             31.
             
          
           
             *
             Lib.
             10.
             
             Sect.
             23.
             
          
           
             *
             See
             Plutarch
             ,
             in
             his
             Life
             .
          
           
             †
             Le
             jeune
             Caton
             fut
             stoicien
             par
             pur
             〈◊〉
             .
             Rap.
             Reflex
             .
             sur
             〈◊〉
             Philos.
             cap.
             10.
             
          
           
             *
             Dion
             .
             〈◊〉
             .
             lib.
             39.
             
             Item
             Plutarch
             .
             In
             Cicer.
             &
             Catone
             .
          
           
             †
             Dion
             〈◊〉
             .
             lib.
             41.
             
          
           
             ‖
             See
             the
             Characters
             of
             these
             two
             great
             Men
             excellently
             drawn
             by
             Salust
             .
             Bell.
             〈◊〉
             .
          
           
             *
             Plut
             in
             〈◊〉
             .
          
           
             *
             
             .
          
           
             *
             〈◊〉
             .
             1.
             cap.
             36.
             
          
           
             *
             Cicero
             de
             Ossicijs
             ,
             lib.
             1.
             
             Sect.
             31.
             
          
           
             †
             Montaign
             is
             very
             much
             pleas'd
             with
             this
             Passage
             ,
             lib.
             2.
             cap.
             11.
             
          
           
             *
             Chap.
             9.
             
          
           
             *
             Donne
             .
             pag.
             〈◊〉
             .
          
           
             †
             Chap.
             8.
             
          
           
             *
             Hobb's
             Leviath
             .
             p.
             1.
             chap
             6.
             
          
           
             †
             De
             la
             Chamb.
             Char.
             des
             pa●sions
             ,
             vol.
             2.
             cap.
             ●
             .
          
           
             *
             Ea
             animi
             el●…tio
             quae
             in
             periculis
             cernitur
             ,
             si
             Justitia
             vaca●…
             ,
             in
             vitio
             est
             —
             Itaque
             probe
             dehnitur
             à
             Stoicis
             Fortitudo
             ,
             Virtus
             propugn●…ms
             pro
             aquitate
             .
             Cicero
             de
             〈◊〉
             lib.
             1.
             
          
           
             *
             Cicero
             pro
             Archia
             Poeta
             .
          
           
             †
             Quint.
             Curtius
             .
             lib.
             4.
             
          
           
             *
             Eurip.
             Hercul
             .
             Furens
             ,
             Act.
             4.
             
          
           
             †
             Apollon
             .
             Rhodius
             Nicom
             .
             lib
             3.
             cap.
             8.
             
          
           
             ‖
             Quintus
             Curtius
             ,
             lib.
             5.
             
             Sect.
             11.
             
          
           
             *
             
               See
               ●…rot
               .
               de
               J.
               B.
               &
               P.
               lib.
               2.
               cap.
               19
               Sect
               5.
               
            
             
               Besides
               these
               ,
               see
               Josephus's
               Speech
               ,
               lib.
               3.
               de
               Bell.
               Jud.
               
            
          
           
             *
             
               
                 Sen.
                 Theb.
                 Act
                 1.
                 
                 Sect.
                 1.
                 
              
               
                 Non
                 est
                 ut
                 putas
                 Virtus
                 Pater
                 .
              
               
                 
                   Timere
                   Vitam
                
                 ,
                 sed
                 malis
                 ingentibus
              
               
                 Obstare
                 ,
                 nec
                 se
                 vertere
                 &
                 Retro
                 dare
                 .
              
            
             
               
                 —
                 Multos
                 in
                 summa
                 pericula
                 misit
              
               
                 Venturi
                 timor
                 ipse
                 mali
                 fortislimus
                 ille
                 est
              
               
                 Qui
                 promptus
                 metuenda
                 pati
                 ,
                 si
                 cominus
                 instent
                 ,
              
               
                 Et
                 differe
                 potest
                 —
                 Lucan
                 .
                 lib.
                 7.
                 
              
            
          
           
             *
             Gloria
             est
             solida
             quaedam
             res
             &
             expressa
             non
             adumbrata
             ,
             ca
             est
             consentiens
             laus
             honorum
             ,
             incorrupta
             vox
             bene
             Judicantium
             de
             excellente
             Virtute
             .
             Tuscul.
             Quest.
             lib.
             3.
             
          
           
             *
             Essays
             lib.
             3.
             cap.
             2.
             
          
           
             †
             
               
                 Honour
                 is
                 nothing
                 but
                 an
                 itch
                 of
                 Blood
                 ,
              
               
                 A
                 great
                 desire
                 to
                 be
                 extravagantly
                 Good
                 ,
              
               
                 
                 Mackenzy's
                 Moral
                 Galantry
                 .
                 pag.
                 3.
                 
              
            
          
           
             *
             See
             more
             to
             this
             purpose
             ,
             Chap.
             11.
             concerning
             Decorum
             ,
          
           
             *
             〈…〉
             
          
           
             *
             If
             Publick
             Honour
             were
             a
             thing
             of
             Value
             the
             Multitude
             would
             not
             have
             it
             to
             bestow
             ;
             for
             it
             is
             not
             reasonable
             to
             think
             that
             Providence
             would
             deposit
             things
             precious
             in
             such
             Hands
             .
             It
             must
             chuse
             it
             Servants
             very
             ill
             ,
             if
             these
             are
             its
             Stwards
             .
             Mackenzie
             ag
             .
             calum
             .
             p.
             34.
             
          
           
             *
             See
             Dion
             Caslias
             ,
             lib.
             51.
             
          
           
             *
             Dion
             Cass.
             lib.
             4.
             
          
           
             *
             Dion
             Cassius
             .
             ●…iber
             63
             ,
             &
             65.
             
          
           
             *
             Dion
             Cassius
             .
             ●…iber
             63
             ,
             &
             65.
             
          
           
             *
             See
             Plato's
             Crito
             .
          
           
             *
             Moral
             Galantry
             ,
             p.
             122
             
          
           
             *
             Seneca
             ,
             de
             Ira.
             Lib.
             3.
             
             Sect.
             15.
             
          
           
             †
             Epist.
             70.
             
          
           
             *
             Philo
             Judaeus
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             ‖
             
               
                 
                   Ar●…iani
                   ●…pictet
                
                 .
                 lib.
                 4.
                 cap.
                 1.
                 
              
               
                 Item
                 Cicero
                 Paradoxon
                 .
                 5.
                 
              
            
          
           
             *
             Tuscul.
             Quaest.
             lib.
             4.
             
             Voluntas
             est
             quae
             quid
             
               cum
               ratione
            
             desidrat
             ;
             quae
             autem
             
               adversa
               Ratione
            
             incitata
             vehementius
             ;
             ea
             libido
             est
             .
          
           
             *
             In
             his
             Treatise
             to
             prove
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             *
             Valer.
             Maximus
             .
             lib.
             2.
             cap.
             4.
             
          
           
             *
             Vid.
             Somnium
             Scipionis
             .
          
           
             †
             Apud
             Mac●…obium
             ,
             lib.
             1.
             cap.
             13.
             
          
           
             *
             Forsitan
             mireris
             quod
             vitam
             non
             siniam
             :
             Alicno
             scelere
             quam
             meo
             ,
             mori
             malo
             .
             
               Q.
               Curtius
            
             .
             lib.
             5.
             cap.
             12.
             
          
           
             *
             〈◊〉
             .
             〈◊〉
             .
          
           
             †
             De
             Consol.
             ad
             Helviam
             .
          
           
             *
             Mont.
             lib.
             2.
             chap.
             3.
             
          
           
             *
             See
             Chap.
             6.
             p.
             69.
             
          
           
             †
             Chap.
             6.
             p.
             68.
             
          
           
             *
             Chap.
             1.
             p.
             7.
             
          
           
             *
             Chap.
             6.
             p.
             61.
             
          
           
             *
             See
             pag.
             6
             ,
             7
             ,
             8.
             
          
           
             †
             See
             that
             Excellent
             Treatise
             :
             
               A
               Practical
               Discourse
               concerning
               Future
               Judgment
               ,
            
             from
             pag.
             6.
             to
             pag.
             14.
             
          
           
             ‖
             Chap.
             2.
             
          
           
             *
             Vid.
             pag.
             20.
             
             Sup.
             
          
           
             *
             Vid.
             pag.
             13
             ,
             14.
             sup
             .
          
           
             *
             See
             that
             late
             Learned
             and
             Ingenious
             Discourse
             Concerning
             The
             Certainty
             and
             Necessity
             of
             Religion
             In
             General
             .
             Pag.
             142
             ,
             &c.
             
          
           
             *
             See
             that
             late
             Learned
             and
             Ingenious
             Discourse
             Concerning
             The
             Certainty
             and
             Necessity
             of
             Religion
             In
             General
             .
             Pag.
             142
             ,
             &c.
             
          
           
             *
             Nec
             si
             Regnante
             Lue.
             Tarquinio
             nulla
             erat
             Romae
             Scripta
             ●…ex
             de
             stupris
             ;
             idcirco
             non
             contra
             illam
             legem
             sempiter●…am
             Sext.
             Tarq.
             vim
             Lucretiae
             attulit
             .
             Erat
             enim
             ratio
             profecta
             à
             〈◊〉
             Natura
             ,
             &
             adrecte
             faciendum
             impellens
             .
             &
             à
             delicto
             avocans
             ;
             qu●…
             non
             tum
             denique
             incipit
             lox
             esse
             cum
             scripta
             est
             ,
             sed
             tum
             cum
             orta
             est
             ,
             orta
             est
             autem
             simu●…
             cum
             montos
             divina
             .
             
               Lib.
               2.
               de
               Legibus
            
             .
          
           
             *
             Plato
             and
             Xenophon
             :
             See
             this
             also
             clearly
             ,
             copiously
             and
             solidly
             prov'd
             in
             the
             Treatise
             above-mentioned
             ,
             
               viz.
               〈◊〉
               Practical
               Discourse
               of
               Future
               Judgment
               .
            
             Likewise
             in
             the
             2d
             .
             Part.
             Vol.
             1.
             
             Chap.
             5.
             
             Sect.
             2.
             
             
               Of
               the
               Christian
               Life
            
             ,
             〈◊〉
             that
             Late
             Eminent
             Divine
             Dr.
             Scot.
             
          
           
             *
             AEn
             .
             6.
             
          
           
             †
             p.
             22
             ,
             Sup.
             
          
           
             ‖
             Macrob
             ;
             lib.
             1.
             in
             Som.
             Scip.
             Cap
             ,
             13
             ,
          
           
             *
             
             Milton's
             Paradise
             Lost.
             lib.
             10.
             
          
           
             *
             See
             Biath
             .
             pag.
             32.
             
          
           
             *
             Sup.
             pag.
             26
             ,
             27
             ,