consideration is to be taken into the account to all cases of suicide whatever. Beside which at all, the subject of debate will be, not whe-general reasons, each case will be aggravated ther there are any to sorrow for us, but whe-by its own proper and particular consequences; ther their sorrow for our death will exceed by the duties that are deserted; by the claims that which we should suffer by continuing to that are defrauded; by the loss, affliction, or live. Now this is a comparison of things so disgrace, which our death, or the manner of indeterminate in their nature, capable of so it, causes our family, kindred, or friends; by different a judgment, and concerning which the occasion we give to many to suspect the the judgment will differ so much according to sincerity of our moral and religious professions, the state of the spirits, or the pressure of any and, together with ours, those of all others; present anxiety, that it would vary little, in by the reproach we draw upon our order, callhypochondriacal constitutions, from an un- ing, or sect; in a word, by a great variety of qualified license to commit suicide, whenever evil consequences attending upon peculiar sithe distresses which men felt, or fancied, rose tuations, with some or other of which every high enough to overcome the pain and dread actual case of suicide is chargeable. of death. Men are never tempted to destroy I refrain from the common topics of " deserting themselves but when under the oppression of our post," "throwing up our trust," "rushsome grievous uneasiness: the restrictions of ing uncalled into the presence of our Maker," the rule therefore ought to apply to these cases. with some others of the same sort, not because But what effect can we look for from a rule they are common, (for that rather affords a prewhich proposes to weigh our pain against that sumption in their favour,) but because I do of another; the misery that is felt, against not perceive in them much argument to which that which is only conceived; and in so cor- an answer may not easily be given. rupt a balance as the party's own distempered imagination?

In like manner, whatever other rule you assign, it will ultimately bring us to an indiscriminate toleration of suicide, in all cases in which there is danger of its being committed. It remains, therefore, to inquire what would be the effect of such a toleration: evidently, the loss of many lives to the community, of which some might be useful or important; the affliction of many families, and the consternation of all: for mankind must live in continual alarm for the fate of their friends and dearest relations, when the restraints of religion and morality are withdrawn ; when every disgust which is powerful enough to tempt men to suicide, shall be deemed sufficient to justify it; and when the follies and vices, as well as the inevitable calamities, of human life, so often make existence a burthen.

Hitherto we have pursued upon the subject the light of nature alone; taking however into the account, the expectation of a future existence, without which our reasoning upon this, as indeed all reasoning upon moral questions, is vain: we proceed to inquire, whether any thing is to be met with in Scripture, which may add to the probability of the conclusions we have been endeavouring to support. And here I acknowledge, that there is to be found neither any express determination of the ques. tion, nor sufficient evidence to prove that the case of suicide was in the contemplation of the law which prohibited murder. Any inference, therefore, which we deduce from Scripture, can be sustained only by construction and implication: that is to say, although they who were authorised to instruct mankind, have not decided a question which never, so far as appears to us, came before them; yet I think, they have left enough to constitute a presump. tion how they would have decided it, had it been proposed or thought of.

What occurs to this purpose, is contained in the following observations:

A second consideration, and perfectly distinct from the former, is this: by continuing in the world, and in the exercise of those virtues which remain within our power, we retain the opportunity of meliorating our condition in a future state. This argument, it is 1. Human life is spoken of as a term assign. true, does not in strictness prove suicide to be ed or prescribed to us: "Let us run with paa crime; but if it supply a motive to dissuade tience the race that is set before us."-" I us from committing it, it amounts to much the have finished my course."-" That I may fi. same thing. Now there is no condition in nish my course with joy."-" Ye have need human life which is not capable of some vir- of patience, that, after ye have done the will tue, active or passive. Even piety and resig- of God, ye might receive the promise."-These nation under the sufferings to which we are expressions appear to me inconsistent with the called, testify a trust and acquiescence in the opinion, that we are at liberty to determine Divine counsels, more acceptable perhaps, than the duration of our lives for ourselves. If this the most prostrate devotion; afford an edi- were the case, with what propriety could life fying example to all who observe them; and be called a race that is set before us; or, which may hope for a recompense among the most is the same thing, "our course;" that is, the arduous of human virtues. These qualities course set out or appointed to us? The reare always in the power of the miserable; in-maining quotation is equally strong :-"That deed of none but the miserable. after ye have done the will of God, ye might The two considerations above stated, belong receive the promise." The most natural mean

ing that can be given to the words, "after ye | collect in opposition to the lawfulness of suihave done the will of God," is, after ye have cide, by way of direct proof, it seems unnecesdischarged the duties of life so long as God is sary to open a separate controversy with al. pleased to continue you in it. According to the arguments which are made use of to defend which interpretation, the text militates strong-it; which would only lead us into a repetition ly against suicide: and they who reject this paraphrase, will please to propose a better.

authority in the state, can only be derived from the compact and virtual consent of the citizens which compose the state; and it seems selfevident, if any principle in morality be so, that no one, by his consent, can transfer to another a right which he does not possess himself. It will be equally difficult to account for the power of the state to commit its subjects to the dangers of war, and to expose their lives without scruple in the field of battle; especially in offensive hostilities, in which the privileges of self-defence cannot be pleaded with any appearance of truth: and still more difficult to explain, how in such, or in any circumstances prodigality of life can be a virtue, if the preservation of it he a duty of our nature.

of what has been offered already. The following argument, however, being somewhat more 2. There is not one quality which Christ artificial and imposing than the rest, as well as and his apostles inculcate upon their followers distinct from the general consideration of the so often, or so earnestly, as that of patience subject, cannot so properly be passed over. If under affliction. Now this virtue would have we deny to the individual a right over his own been in a great measure superseded, and the life, it seems impossible, it is said, to reconcile exhortations to it might have been spared, if with the law of nature that right which the the disciples of his religion had been at liber-state claims and exercises over the lives of its ty to quit the world as soon as they grew weary subjects, when it ordains or inflicts capital puof the ill usage which they received in it.-nishments. For this right, like all other just When the evils of life pressed sore, they were to look forward to a "far more exceeding and eternal weight of glory;" they were to receive them, "as chastenings of the Lord," as intimations of his care and love: by these and the like reflections they were to support and improve themselves under their sufferings; but not a hint has any where escaped of seeking relief in a voluntary death. The following text in particular strongly combats all impatience of distress, of which the greatest is that which prompts to acts of suicide:-"Consider Him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds." I would offer my comment upon this passage, in these two queries: first, Whether a Christian convert, who had been impelled by the continuance and urgency of his sufferings to destroy his own life, would not have been thought by the author of this text "to have been weary," to have "fainted in his mind," to have fallen off from that example which is here proposed to the meditation of Christians in distress? And yet, secondly, Whether such an act would not have been attended with all the circumstances of mitiga-mediately from the donation of the Deity. tion which can excuse or extenuate suicide at this day?

This whole reasoning sets out from one error, namely, that the state acquires its right over the life of the subject from the subject's own consent, as a part of what originally and personally belonged to himself, and which he has made over to his governors. The truth is, the state derives this right neither from the consent of the subject, nor through the medium of that consent; but, as I may say, in

:

Finding that such a power in the sovereign of the community is expedient, if not necessary, 3. The conduct of the apostles, and of the for the community itself, it is justly presumed Christians of the apostolic age, affords no ob- to be the will of God, that the sovereign should scure indication of their sentiments upon this possess and exercise it. It is this presumption point. They lived, we are sure, in a confirm-which constitutes the right; it is the same ed persuasion of the existence, as well as of the indeed which constitutes every other and if happiness, of a future state. They experienc- there were the like reasons to authorise the ed in this world every extremity of external in- presumption in the case of private persons, jury and distress. To die, was gain. The suicide would be as justifiable as war, or cachange which death brought with it was, in pital executions. But until it can be shown their expectation, infinitely beneficial. Yet it that the power over human life may be connever, that we can find, entered into the in-verted to the same advantage in the hands of tention of one of them to hasten this change by an act of suicide; from which it is difficult to say what motive could have so universally withheld them, except an apprehension of some unlawfulness in the expedient.

individuals over their own, as in those of the state over the lives of its subjects, and that it may be entrusted with equal safety to both, there is no room for arguing, from the existence of such a right in the latter, to the toHaving stated what we have been able toleration of it in the former.

H

WHEN one man desires to obtain any thing of another, he betakes himself to entreaty; and this may be observed of mankind in all ages and countries of the world. Now, what is universal, may be called natural; and it If these, or any other assignable supposi seems probable that God, as our supreme go-tions, serve to remove the apparent repugnancy

between the success of prayer and the charac- busy, too indifferent whether he received it or ter of the Deity, it is enough; for the ques-not, or too insensible of the sovereign's absotion with the petitioner is not from which, lute power to give or to withhold it, ever to out of many motives, God may grant his pe- ask for it? or even to the philosopher, who, tition, or in what particular manner he is mov-from an opinion of the fruitlessness of all aded by the supplications of his creatures: but dresses to a prince of the character which he whether it be consistent with his nature to be had formed to himself, refused in his own exammoved at all, and whether there be any con-ple, and discouraged in others, all outward receivable motives which may dispose the Divine turns of gratitude, acknowledgment of duWill to grant the petitioner, what he wants, ty, or application to the sovereign's mercy or in consequence of his praying for it. It is suffi- bounty; the disuse of which, (seeing affeccient for the petitioner, that he gain his end. tions do not long subsist which are never exIt is not necessary to devotion, perhaps not very pressed) was followed by a decay of loyalty and consistent with it, that the circuit of causes, zeal amongst his subjects, and threatened to by which his prayers prevail, should be known end in a forgetfulness of his rights, and a conto the petitioner, much less that they should tempt of his authority? These, together with be present to his imagination at the time. All other assignable considerations, and some perthat is necessary is, that there be no impossi. haps inscrutable, and even inconceivable, by bility apprehended in the matter. the persons upon whom his will was to be exThus much must be conceded to the objec-ercised, might pass in the mind of the prince, tion: that prayer cannot reasonably be offered to God with all the same views, with which we oftentimes address our entreaties to men (views which are not commonly or easily se. parated from it,) viz. to inform them of our wants and desires; to tease them out by importunity; to work upon their indolence or compassion, in order to persuade them to do what they ought to have done before, or ought not to do at all.

and move his counsels; whilst nothing, in the mean time, dwelt in the petitioner's thoughts, but a sense of his own grief and wants; of the power and goodness from which alone he was to look for relief; and of his obligation to endeavour, by future obedience, to render that person propitious to his happiness, in whose hands, and at the disposal of whose mercy, he found himself to be.

The objection to prayer supposes, that a per But suppose there existed a prince, who was fectly wise being must necessarily be inexorknown by his subjects to act, of his own ac.able: but where is the proof, that inexorability cord, always and invariably for the best; the is any part of perfect wisdom; especially of situation of a petitioner, who solicited a favour that wisdom which is explained to consist in or pardon from such a prince, would sufficient- bringing about the most beneficial ends by the ly resemble ours: and the question with him, wisest means? as with us, would be, whether, the character The objection likewise assumes another prin. of the prince being considered, there remain- ciple, which is attended with considerable diffied any chance that he should obtain from him culty and obscurity, namely, that upon every by prayer, what he would not have received occasion there is one, and only one, mode of without it. I do not conceive that the cha- acting for the best; and that the Divine Will racter of such a prince would necessarily ex-is necessarily determined and confined to that clude the effect of his subject's prayers; for mode: both which positions presume a know. when that prince reflected that the earnest-ledge of universal nature, much beyond what ness and humility of the supplication had ge- we are capable of attaining. Indeed, when we nerated in the suppliant a frame of mind, up- apply to the Divine Nature such expressions on which the pardon or favour asked would as these, "God must always do what is right," produce a permanent and active sense of gra-" God cannot, from the moral perfection and titude; that the granting of it to prayer would necessity of his nature, act otherwise than for put others upon praying to him, and by that the best," we ought to apply them with much means preserve the love and submission of his indeterminateness and reserve; or rather, w subjects, upon which love and submission their ought to confess, that there is something in own happiness, as well as his glory, depended; the subject out of the reach of our apprehen. that, beside that the memory of the particular sion; for, in our apprehension, to be under a kindness would be heightened and prolonged by the anxiety with which it had been sued for, prayer had in other respects so disposed and prepared the mind of the petitioner, as to render capable of future services him who before was unqualified for any: might not that But efficacy is ascribed to prayer without the prince, I say, although he proceeded upon no proof, we are told, which can alone in such a other considerations than the strict rectitude subject produce conviction,-the confirmation and expediency of the measure, grant a favour of experience. Concerning the appeal to exor pardon to this man, which he did not grant perience, 1 shall content myself with this reto another, who was too proud, too lazy, or teomark, that if prayer were suffered to disturb

we

necessity of acting according to any rule, is inconsistent with free agency; and it makes no difference which we can understand, whether the necessity be internal or external, or that the rule is the rule of perfect rectitude

the order of second causes appointed in the universe, too much, or to produce its effects with the same regularity that they do, it would introduce a change into human affairs, which in some important respects would be evidently for the worse. Who, for example, would labour, if his necessities could be supplied with equal certainty by prayer? How few would contain within any bounds of moderation those passions and pleasures, which at present are checked only by disease, or the dread of it, if

or liable to be much affected by his conduct : what greater difficulty is there in supposing. that the prayers of an individual may avert a calamity from multitudes, or be accepted to the benefit of whole communities?

CHAPTER III.

AS REPRESENTED IN SCRIPTURE.

prayer would infallibly restore health? In short, OF THE DUTY AND EFFICACY OF PRAYER if the efficacy of prayer were so constant and observable as to be relied upon beforehand, it is easy to foresee that the conduct of mankind would, in proportion to that reliance, become careless and disorderly. It is possible, in the nature of things, that our prayers may, in many instances, be efficacious, and yet our experience of their efficacy be dubious and obscure. Therefore, if the light of nature instruct us by any other arguments to hope for effect from prayer; still more, if the Scriptures authorise these hopes by promises of acceptance; it seems not a sufficient reason for calling in question the reality of such effects, that our observations of them are ambiguous; especially since it appears probable, that this very ambiguity is necessary to the happiness and safety of human

life.

THE reader will have observed, that the reflections stated in the preceding chapter, whatever truth and weight they may be allowed to contain, rise many of them no higher than to negative arguments in favour of the propriety of addressing prayer to God. To prove that the efficacy of prayers is not inconsistent with the attributes of the Deity, does not prove that prayers are actually efficacious: and in the want of that unequivocal testimony, which experience alone could afford to this point, (but which we do not possess, and have seen good reason why we are not to expect), the light of nature leaves us to controverted probabilities, drawn from the impulse by which mankind have been almost universally prompted to devotion, and from some beneficial purposes, which, it is conceived, may be better answer

But some, whose objections do not exclude all prayer, are offended with the mode of prayer in use amongst us, and with many of the sub-ed by the audience of prayer than by any other jects which are almost universally introduced mode of communicating the same blessings. into public worship, and recommended to pri- The revelations which we deem authentic, vate devotion. To pray for particular favours completely supply this defect of natural religion. by name, is to dictate, it has been said, to Di- They require prayer to God as a duty; and vine wisdom and goodness: to intercede for they contain positive assurance of its efficacy others, especially for whole nations and em- and acceptance. We could have no reasonable pires, is still worse; it is to presume that we motive for the exercise of prayer, without bepossess such an interest with the Deity, as to lieving that it may avail to the relief of our be able, by our applications, to bend the most wants. This belief can only be founded, eiimportant of his counsels; and that the hap- ther in a sensible experience of the effect of piness of others, and even the prosperity of prayer, or in promises of acceptance signified communities, is to depend upon this interest, by Divine authority. Our knowledge would and upon our choice. Now, how unequal so- have come to us in the former way, less capaever our knowledge of the Divine economy ble indeed of doubt, but subjected to the abuses may be to the solution of this difficulty, which and inconveniences briefly described above; in requires perhaps a comprehension of the entire the latter way, that is, by authorised significa plan, and of all the ends of God's moral govern- tions of God's general disposition to hear and ment, to explain satisfactorily, we can under- answer the devout supplications of his creastand one thing concerning it: that it is, after tures, we are encouraged to pray, but not to all, nothing more than the making of one man place such a dependence upon prayer as might the instrument of happiness and misery to ano-relax other obligations, or confound the order ther; which is perfectly of a piece with the rourse and order that obtain, and which we must believe were intended to obtain, in human affairs. Why may we not be assisted by the prayers of other men, who are beholden for our support to their labour? Why may not our happiness be made in some cases to depend upon the intercession, as it certainly does in many upon the good offices, of our neighbours? The happiness and misery of great numbers we see oftentimes at the disposal of one inan's choice,

of events and of human expectations.

The Scriptures not only affirm the propriety of prayer in general, but furnish precepts or examples which justify some topics and some modes of prayer that have been thought exceptionable. And as the whole subject rests so much upon the foundation of Scripture, I shall put down at length texts applicable to the five following heads: to the duty and efficacy of prayer in general; of prayer for particular favours by name; for public national blessings :