Weigh these considerations, my lord; collect these arguments, and you will find that they may be reduced to the most simple of nature's rights, of which no man of sense ever yet entertained a doubt. In fact, why should we be allowed to cure ourselves of the gout, and not to get rid of the misery of life? do not both evils proceed from the same hand? to what purpose is it to say, that death is painful? are drugs agreeable to be taken? no, nature revolts against both. Let them prove therefore that it is more justifiable to cure a transient disorder by the application of remedies, than to free ourselves from an incurable evil by putting an end to our life; and let them shew how it can be less criminal to use the bark for a fever, than to take opium for the stone. If we consider the object in view, it is in both cases to free ourselves from painful sensations; if we regard the means, both one and the other are equally natural; if we consider the repugnance of our nature, it operates equally on both sides; if we attend to the will of providence, can we struggle against any evil of which it is not the author can we deliver ourselves from any torment which the hand of God has not inflicted? what are the bounds which limit his power, and when resistance lawful? are we then to make no alteration in the condition of things, because every thing is in the state he appointed? must we do nothing in this life, for fear of infringing his laws, or is it in our power to break them if we would? no, my lord, the occupation of man is more great and noble. God did not give him life that he should supinely remain in a state of constant inactivity. But he gave him freedom to act, conscience to will, and reason to choose what is good. He has constituted him sole judge of all his actions. He has engraved this precept in his heart, Do whatever you conceive to be for your own good, provided you thereby do no injury to others.
If my sensations tell me that death is eligible, Iresist his orders by an obstinate resolution to live; for, by making death desirable, he directs me to put an end to my being.
My lord, I appeal to your wisdom and candour;what more infallible maxims can reason deduce from religion, with respect to suicide? If Christians have adopted contrary tenets, they are neither drawn from the principles of religion, nor from the only sure guide, the Scriptures, but borrowed from the Pagan philosophers. Lactantius and Augustine, the first who propagated this new doctrine, of which Jesus Christ and his apostles take no notice, ground their arguments entirely on the reasoning of Phaedo, which I have already controverted; so that the believers, who, in this respect, think they are supported by the authority of the Gospel, are in fact only countenanced by the authority of Plato. In truth, where do we find, throughout the whole bible any law against suicide, or so much as a bare disapprobation of it; and is it not very unaccountable, that among the instances produced of persons who devoted themselves to death, we do not find the least word of improbation against examples of this kind? nay, what is more, the instance of Samson's voluntary death is authorized by a miracle, by which he revenges himself of his enemies. Would this miracle have been displayed to justify a crime;and would this man, who lost his strength by suffering himself to be seduced by the allurements of a woman, have recovered it to commit an authorised crime, as if God himself would practice deceit on men?
Thou shalt do no murder, says the decalogue; what are we to infer from this? if this commandment is to be taken literally, we must not destroy malefactors, nor our enemies: and Moses, who put so many people to death, was a bad interpreter of his own precept. If there are any exceptions, certainly the first must be in favour of suicide, because it is exempt from any degree of violence and injustice, the two only circumstances which can make homicide criminal; and because nature, moreover, has, in this respect, thrown sufficient obstacles in the way.
But still they tell us, we must patiently endure the evils which God inflicts, and make a merit of our sufferings.
This application however of the maxims of Christianity, is very ill calculated to satisfy our judgment. Man is subject to a thousand troubles, his life is a complication of evils, and he seems to have been born only to suffer. Reason directs him to shun as many of these evils as he can avoid; and religion, which is never in contradiction to reason, approves of his endeavours. But how inconsiderable is the account of these evils, in comparison with those he is obliged to endure against his will? It is with respect to these, that a merciful God allows man to claim the merit of resistance; he receives the tribute he has been pleased to impose, as a voluntary homage, and he places our resignation in this life to our profit in the next. True repentance is derived from nature; if man endures whatever he is obliged to suffer, he does, in this respect, all that God requires of him; and if any one is so inflated with pride, as to attempt more, he is a madman, who ought to be confined, or an impostor, who ought to be punished. Let us, therefore, without scruple, fly from all the evils we can avoid; there will still be too many left for us to endure. Let us, without remorse, quit life itself when it becomes a torment to us, since it is in our own power to do it, and that in so doing we neither offend God nor man. If we would offer a sacrifice to the supreme Being, is it nothing to undergo death? let us devote to God that which he demands by the voice of reason, and into his hands let us peaceably surrender our souls.