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 * 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. 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 * AEn 6. 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 †p. 22 Sup. That there could be no entrance into a State of Happiness for those who Kill'd themselves says ‖ Macrob lib. 1. in Som. Scip. Cap 13 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 sâ—…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 * Milton's Paradise Lost. lib. 10. 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. * See Biath pag. 32. 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
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 Laâ—…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 〈◊〉 〈◊〉 â—…ouse this is a very low thought and would not be pardonable but that He make some amends for it in another place †De Consol. ad Helviam 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 Aâ—…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 * Mont. lib. 2. chap. 3. 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
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 * Eurip. Hercul Furens Act. 4. 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 †Apollon Rhodius Nicom lib 3. cap. 8. 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 ‖ Quintus Curtius lib. 5. Sect. 11. '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 * See â—…rot de J. B. P. lib. 2. cap. 19 Sect 5. Besides these see Josephus's Speech lib. 3. de Bell. Jud. 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 * 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.
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 Repenâ—…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 * Sup. pag. 26 27 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