remains of a favourite author rescued in this manner from that
oblivion to which the prejudices of his countrymen had, in all
appearance, consigned them; and even the religious part of mankind
have some reason of triumph from the striking instance here given of
truth's superiority to error, even when error has all the advantage
of an elegant genius, and a great literary reputation to recommend
it.

{1}

                              ESSAY I.

                                  

                           ON SUICIDE.

                                  

                                  
ONE considerable advantage that arises from Philosophy, consists
in the sovereign antidote which it affords to superstition and false
religion. All other remedies against that pestilent distemper are
vain, or at least uncertain. Plain good sense and the practice of
the world, which alone serve most purposes of life, are here found
ineffectual: History as well as daily experience furnish instances
of men endowed with the {2} strongest capacity for business and
affairs, who have all their lives crouched under slavery to the
grossest superstition. Even gaiety and sweetness of temper, which
infuse a balm into every other wound, afford no remedy to so
virulent a poison; as we may particularly observe of the fair sex,
who tho' commonly possest of their rich presents of nature, feel
many of their joys blasted by this importunate intruder. But when
found Philosophy has once gained possession of the mind,
superstition is effectually excluded, and one may fairly affirm that
her triumph over this enemy is more complete than over most of the
vices and imperfections incident to human nature. Love or anger,
ambition or avarice, have their root in the temper and affection,
which the soundest reason is scarce ever able fully to correct, but
superstition being founded on false opinion, must immediately vanish
when true philosophy has inspired juster sentiments of superior
powers. The contest is here more equal between the distemper and the
medicine, {3} and nothing can hinder the latter from proving
effectual but its being false and sophisticated.

     IT will here be superfluous to magnify the merits of
Philosophy by displaying the pernicious tendency of that vice of
which it cures the human mind. ([editor's note] 1) The superstitious
man says Tully[2] is miserable in every scene, in every incident in
life; even sleep itself, which banishes all other cares of unhappy
mortals, affords to him matter of new terror; while he examines his
dreams, and finds in those visions of the night prognostications of
future calamities. I may add that tho' death alone can put a full
period to his misery, he dares not fly to this refuge, but still
prolongs a miserable existence from a vain fear left he offend his
Maker, by using the power, with which that beneficent being has
endowed him. The presents of God and nature are ravished from us by
this {4} cruel enemy, and notwithstanding that one step would remove
us from the regions of pain and sorrow, her menaces still chain us
down to a hated being which she herself chiefly contributes to
render miserable.

     'TIS observed by such as have been reduced by the calamities
of life to the necessity of employing this fatal remedy, that if the
unseasonable care of their friends deprive them of that species of
Death which they proposed to themselves, they seldom venture upon
any other, or can summon up so much resolution a second time as to
execute their purpose. So great is our horror of death, that when it
presents itself under any form, besides that to which a man has
endeavoured to reconcile his imagination, it acquires new terrors
and overcomes his feeble courage: But when the menaces of
superstition are joined to this natural timidity, no wonder it quite
deprives men of all power over their lives, since even many
pleasures and enjoyments, {5} to which we are carried by a strong
propensity, are torn from us by this inhuman tyrant. Let us here
endeavour to restore men to their native liberty, by examining all
the common arguments against Suicide, and shewing that that action
may be free from every imputation of guilt or blame, according to
the sentiments of all the antient philosophers. ([editor's note] 2)

     IF Suicide be criminal, it must be a transgression of our
duty either to God, our neighbour, or ourselves. -- To prove that
suicide is no transgression of our duty to God, the following
considerations may perhaps suffice. In order to govern the material
world, the almighty Creator has established general and immutable
laws, by which all bodies, from the greatest planet to the smallest
particle of matter, are maintained in their proper sphere and
function. To govern the animal world, he has endowed all living
creatures with bodily and mental powers; with senses, passions, {6}
appetites, memory, and judgement, by which they are impelled or
regulated in that course of life to which they are destined. These
two distinct principles of the material and animal world,
continually encroach upon each other, and mutually retard or forward
each others operation. The powers of men and of all other animals
are restrained and directed by the nature and qualities of the
surrounding bodies, and the modifications and actions of these
bodies are incessantly altered by the operation of all animals. Man
is stopt by rivers in his passage over the surface of the earth; and
rivers, when properly directed, lend their force to the motion of
machines, which serve to the use of man. But tho' the provinces of
the material and animal powers are not kept entirely separate, there