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
;
[
*
](A26335-e12410-b)
*
Greg.
de
Valent.
T.
1.
Dis.
8.
q.
Secund.
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
conferr'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
[
†
](A26335-e12740-b)
†
22dae
.
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.
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
[
*
](A26335-e13060-b)
*
Diog.
Lacrt.
in
Zen.
Antonin
.
L.
5.
§.
〈◊〉
.
19.
Senec.
de
Vita
Beata
.
§.
8.
15.
&
alib
.
See
Chap.
7.
following
.
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
[
*
](A26335-e13160-b)
*
See
Chap.
7.
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
[
*
](A26335-e14130-b)
*
Chap.
7.
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
,
[
*
](A26335-e14620-b)
*
In
Phaed.
Sect.
5.
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
.
[
*
](A26335-e14690-b)
*
In
Caton
.
Maj.
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
[
†
](A26335-e14740-b)
†
Vid.
Somnum
Scipionis
.
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
Mans
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
.
[
*
](A26335-e15400-b)
*
Chap.
8.
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
,
[
*
](A26335-e15450-b)
*
See
Chapt.
8.
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
[
*
](A26335-e15550-b)
*
Diog.
Laert.
in
Zen.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Cicer.
de
●…nib
.
lib.
3.
de
Offic.
l.
1.
Sen.
Ep.
121.
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
[
*
](A26335-e15790-b)
*
Leviath
.
Part
1.
Chap.
14.
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
.
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
[
†
](A26335-e16540-b)
†
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
.
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
.
[
‖
](A26335-e16740-b)
‖
Vid.
Epist.
77.
Cogita
quam
di●…
jam
idem
facias
;
〈◊〉
,
cibus
,
libido
:
per
hune
circulum
curritur
.
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
[
*
](A26335-e16970-b)
*
Montaign's
Essays
,
Book
2.
Chap.
3.
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
[
*
](A26335-e17210-b)
*
See
Chap
10.
shall
be
considered
at
large
,
and
compar'd
with
their
other
Principles
.
This
has
been
pretended
to
more
particularly
by
[
†
](A26335-e17230-b)
†
Dr.
Donn●…
,
afterwards
Dean
of
Paul's
.
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
.
[
†
](A26335-e17570-b)
†
Dr.
Donne's
B●…
.
p.
44.
Edit.
Lond
,
1648.
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
confessed
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
.
[
*
](A26335-e17820-b)
*
Ib.
●…p.
46.
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
.
[
‖
](A26335-e17840-b)
‖
p.
47.
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
[
†
](A26335-e17860-b)
†
p.
56.
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
[
*
](A26335-e17900-b)
*
This
he
calls
his
chief
Strength
,
p.
116.
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
;
[
‖
](A26335-e17920-b)
‖
p.
131.
Or
,
When
he
stands
mute
at
the
Bar.
[
†
](A26335-e17940-b)
†
p.
24.
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
(
[
*
](A26335-e18580-b)
*
Peine
forte
&
Diere
.
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
,
[
†
](A26335-e18700-b)
†
B●…
.
pag.
●…2
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
.
[
‖
](A26335-e18780-b)
‖
Ibid.
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
,
[
*
](A26335-e18830-b)
*
See
Chap
〈◊〉
.
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
,
[
†
](A26335-e18940-b)
†
Ib.
p
,
113.
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
;
[
†
](A26335-e19030-b)
†
See
more
to
this
purpose
Chap.
8.
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
.
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
[
*
](A26335-e19370-b)
*
De
Jure
.
B.
&
P.
l
2.
c.
21.
Sect.
11.
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
[
†
](A26335-e19410-b)
†
Vid.
Diog.
Lacrt.
in
Zenon
.
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
,
[
*
](A26335-e19480-b)
*
Montaigne
lib.
2.
chap.
3.
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
[
‖
](A26335-e19550-b)
‖
Chap.
1.
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
[
*
](A26335-e19740-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Diog.
in
Laert.
Zen.
See
Plotinus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arian
.
in
Epict
saepiss
.
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
,
[
†
](A26335-e19830-b)
†
p.
48.
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
.
[
*
](A26335-e19870-b)
*
Biath
.
p.
108.
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
[
†
](A26335-e19920-b)
†
Jos.
de
bel
.
Jud.
Lib.
3.
Josephus's
Argument
,
the
same
with
Plato's
[
‖
](A26335-e19940-b)
‖
Chap.
2.
p.
●●
.
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
,
[
*
](A26335-e19970-b)
*
p.
110.
That
the
Servant
runs
not
from
his
Master
but
to
him
in
this
case
,
and
at
his
Call
obeys
his
Voice
.
Again
,
[
†
](A26335-e19990-b)
†
p.
112.
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
.
[
‖
](A26335-e20010-b)
‖
p.
149.
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
,
[
†
](A26335-e20060-b)
†
Liber
1.
Tuscul.
Quaest.
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
[
*
](A26335-e21160-b)
*
Biath
.
p.
4●…
.
Ib.
p.
112.
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
[
*
](A26335-e21410-b)
*
So
the
Stoicks
taught
always
.
Diog.
Lacrt.
ut
Sup.
p.
195.
&
Lips
.
Manuduct
.
ad
Stoic
.
Phil.
lib.
3.
Di●…ert
.
22
●…3
.
&
Olympiodor
.
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
:
[
*
](A26335-e21980-b)
*
Antonin
,
lib.
4.
§.
1.
ib.
lib.
10.
§.
29.
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
;
[
†
](A26335-e22180-b)
†
See
Chap.
the
1st
,
pag.
6.
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
.
[
*
](A26335-e22640-b)
*
Diog.
Laert.
in
Zen.
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
.
[
*
](A26335-e22840-b)
*
Biath
,
p.
47.
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
,
[
*
](A26335-e23000-b)
*
Chap
4.
p.
30.
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
Self destruction
.
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
[
*
](A26335-e23940-b)
*
Chap.
2.
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
,
[
*
](A26335-e24060-b)
*
See
Chap.
2.
p.
16.
17.
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
.
[
*
](A26335-e24280-b)
*
Diog.
Laer.
l.
7.
p.
185.
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
.
[
†
](A26335-e24320-b)
†
Antonin
.
lib.
7.
Sect.
8.
To
follow
Reason
and
to
follow
Nature
is
one
and
the
same
thing
to
a
Rational
Creature
.
[
‖
](A26335-e24340-b)
‖
Diog.
Laer.
ib.
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
:
[
*
](A26335-e24410-b)
*
Philo
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
,
[
*
](A26335-e24470-b)
*
Dr.
Donne
p.
45.
41.
Epist.
Sen.
Lip
.
man
.
ad
St.
Phil.
l.
2.
D.
17.
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
,
[
*
](A26335-e24710-b)
*
Or
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Diog.
Laer
p.
185
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
[
†
](A26335-e24770-b)
†
Ci●…ero
de
Offic.
lib.
1.
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
.
[
*
](A26335-e24970-b)
*
See
more
to
this
purpose
,
Chap.
11●…
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
[
*
](A26335-e25150-b)
*
See
Chap.
2.
p.
17.
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
[
†
](A26335-e25290-b)
†
Ridiculum
est
ad
mortem
cu●…re
tadio
vitae
,
cum
●…nere
vitae
,
●…t
●…lum
ci●…
ad
mor●…
effeceris
.
Sen.
●…pilt
.
24.
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
[
*
](A26335-e27040-b)
*
Chap.
5.
p.
44.
above
mention'd
,
as
an
Instance
of
deserting
ones
self
Lawfully
.
[
†
](A26335-e27060-b)
†
Biath
.
p.
46.
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
,
[
‖
](A26335-e27100-b)
‖
p.
47.
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
.
[
*
](A26335-e27120-b)
*
p.
128.
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
conferr'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
,
[
*
](A26335-e28080-b)
*
●…viathan
part
2.
chap.
28.
page
162.
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
,
[
*
](A26335-e28200-b)
*
Ib.
p.
161.
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
[
†
](A26335-e28220-b)
†
Leviath
.
part
1.
chap.
14.
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
)
[
*
](A26335-e28700-b)
*
〈◊〉
de
Valen●…
Tom.
3.
Disput.
〈◊〉
〈◊〉
8.
Punct.
〈◊〉
.
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
't
is
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
;
[
†
](A26335-e29060-b)
†
Biath
.
p.
111.
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.
[
‖
](A26335-e29070-b)
‖
Ib.
p.
113.
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
[
*
](A26335-e29240-b)
*
As
the
Stoicks
.
See
Chap.
10.
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
:
[
*
](A26335-e29450-b)
*
Vid.
Plut
in
Diss.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Et
Val
Max.
l.
8.
c.
14.
When
Appius
Claudius
who
had
been
absent
from
Publick
Affairs
,
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
[
*
](A26335-e29570-b)
*
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.
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
.
[
†
](A26335-e29740-b)
†
Il
Senato
fece
tre
dimande
intorno
un
Publico
impor
tantissimo
negotio
.
Vita
del
Padre
Paolo
.
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
[
†
](A26335-e29970-b)
†
See
Valer.
Max.
lib.
2.
cap.
1.
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
,
[
*
](A26335-e30260-b)
*
Page
94
,
9●…
.
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
[
†
](A26335-e30520-b)
†
Vid
Sanderson
.
de
conscient
.
praelect.
5.
Sect.
10.
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
affirm'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
[
†
](A26335-e30790-b)
†
Biath
.
p.
96.
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
[
*
](A26335-e30920-b)
*
Occasional
Paper
,
Numb.
10.
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
[
†
](A26335-e31270-b)
†
4th
.
Reports
,
124.
6.
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
,
[
*
](A26335-e31340-b)
*
Plowden
.
261.
6.
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
eluded
;
'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
[
*
](A26335-e32970-b)
*
Biath
.
p.
50.
Sect.
3.
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
.
[
†
](A26335-e32990-b)
†
p.
51.
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
,
[
*
](A26335-e33020-b)
*
Biath
.
p.
72.
73.
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
.
[
*
](A26335-e33210-b)
*
Biath
.
p.
51
,
52
,
53.
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
,
[
†
](A26335-e33390-b)
†
p.
54.
such
as
are
drawn
from
the
Customs
of
whole
Nations
,
or
from
the
[
‖
](A26335-e33400-b)
‖
p.
73.
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
,
[
*
](A26335-e33450-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
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
[
*
](A26335-e33660-b)
*
Biath
p.
53.
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
,
[
*
](A26335-e33800-b)
*
Neq
,
adhu●…
hominum
memoria
repertus
est
quisquam
qui
〈◊〉
interfecto
,
cujus
amicitiae
se
devovisset
mori
〈◊〉
.
lib.
3.
de
bello
Gal.
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
:
[
*
](A26335-e33990-b)
*
Sir
W
Temples
Miscel.
p.
241.
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
[
†
](A26335-e34040-b)
†
Vid
Stephan
Comment
in
Saxon.
Gram●…at
.
lib.
6.
p.
55.
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
,
[
‖
](A26335-e34140-b)
‖
Vide
Porphy●…
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
lib.
4.
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
,
[
*
](A26335-e34220-b)
*
Inquinari
putant
ignem
nisi
qui
Spirantes
recipit
.
Q.
Curtius
lib.
8.
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
[
†
](A26335-e34280-b)
†
〈◊〉
.
lib.
15.
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
[
‖
](A26335-e34390-b)
‖
Ad
lib.
1.
Iliad
.
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
:
[
*
](A26335-e34450-b)
*
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
.
In
the
same
way
the
Samanaei
dispatch'd
themselves
.
In
some
Countries
it
was
the
Custom
to
[
†
](A26335-e34520-b)
†
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
.
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
,
[
‖
](A26335-e34570-b)
‖
〈◊〉
ad
5.
〈◊〉
.
in
〈◊〉
verba
Famulumne
parentis
.
Item
.
Cicero
5.
Tuscul.
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
[
*
](A26335-e34640-b)
*
Donne
.
lib.
10.
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
[
†
](A26335-e34720-b)
†
Val.
Max.
lib.
2.
cap.
1.
Val.
Maximus
,
who
was
an
Eye
Witness
of
it
,
and
which
gives
occasion
to
[
‖
](A26335-e34740-b)
‖
Mont.
lib.
2.
cap.
3.
Montaign
to
write
a
Chapter
upon
this
Subject
.
[
*
](A26335-e34760-b)
*
Strabo
.
lib.
10.
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
[
*
](A26335-e34810-b)
*
See
Aristot.
lib.
5.
Ethic.
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
[
*
](A26335-e34900-b)
*
See
Servius
there
,
lib.
3.
Aen.
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
[
*
](A26335-e35180-b)
*
Luxu●…e
Peregrinae
Origo
ab
Exercitu
Asiatico
,
Liv.
lib.
39.
Graecia
Capta
serum
victorem
cepit
&
Artes
,
Intulit
agresti
Latio
—
Horace
.
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
.
[
†
](A26335-e35340-b)
†
Vel.
Patere
.
lib.
2.
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●…
:
[
*
](A26335-e35400-b)
*
Bell.
Catil
.
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
[
†
](A26335-e35510-b)
†
Plin.
lib.
36.
Slavery
of
building
the
Common
Shore
,
under
one
of
the
Tarquins
,
and
upon
the
Detection
of
the
horrid
Practices
in
the
Baccanalia
:
[
‖
](A26335-e35540-b)
‖
Liv.
lib.
39.
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
:
[
*
](A26335-e35780-b)
*
Epist.
24.
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
[
*
](A26335-e35900-b)
*
Sup.
Cap
2.
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
.
[
†
](A26335-e35940-b)
†
Proxima
deinde
tenent
〈◊〉
〈◊〉
qui
sibi
〈◊〉
Insontes
peperere
manu
;
〈◊〉
;
〈◊〉
;
Projicere
Animas
—
Aen.
lib.
6.
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
[
‖
](A26335-e36040-b)
‖
O
passi
g●…aviora
dabit
Deus
his
quoque
;
sinem
.
Omnia
percepi
atque
animo
mecum
,
ante
p●…regi
.
Ouidquid
erit
superanda
omnis
fortuna
ferendo
est
.
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
,
[
†
](A26335-e36120-b)
†
Aen.
lib.
6.
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
,
[
‖
](A26335-e36180-b)
‖
Aen.
6.
to
whom
also
as
is
observ'd
by
the
same
Critic
[
*
](A26335-e36190-b)
*
Aen.
l.
8.
Ut
supra
diximus
Censorium
signisicat
non
Uticensem
.
Servius
ad
locum
.
Though
Montaign
misapplies
it
to
the
other
,
lib.
1.
chap.
35.
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
[
†
](A26335-e36320-b)
†
Astron.
lib.
1.
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
(
for
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
[
‖
](A26335-e36430-b)
‖
Aen.
lib.
12.
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
Sepulturae
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
.
[
*
](A26335-e36570-b)
*
See
the
rest
in
Spons
Miscell
.
Erudit
.
Antiquitatis
.
Sect.
7.
p.
264.
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
[
*
](A26335-e36670-b)
*
Quintil.
Declam
.
4.
Qui
Causas
Voluntariae
Mortis
in
Senatu
non
reddiderit
,
insepultus
〈◊〉
.
allow'd
otherwise
.
〈◊〉
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
,
[
*
](A26335-e37150-b)
*
Diog.
Laert.
in
Anthist
.
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
[
†
](A26335-e37720-b)
†
Lib.
4.
de
finibus
.
;
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
[
‖
](A26335-e37740-b)
‖
Cap.
2.
&
7.
sup.
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
[
*
](A26335-e37820-b)
*
See
Diog.
La●…tins
.
it
Ciceron
.
pro
Muraena
.
it
li.
3.
&
4.
de
〈◊〉
.
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
,
[
*
](A26335-e37850-b)
*
See
Diog.
La●…tius
.
it
Ciceron
.
pro
Muraena
.
it
li.
3.
&
4.
de
〈◊〉
.
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
profess
what
they
cou'd
not
compass
and
maintain
;
as
soon
as
they
met
with
any
great
Calamity
,
they
forgot
all
their
fine
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
[
*
](A26335-e38520-b)
*
—
〈◊〉
;
pater
,
nova
bell●…
move●…tes
,
Ad
paenam
〈◊〉
pro
libertate
vocabit
—
Vincet
amor
Patriae
,
&c.
Virgil
says
of
Brutus
,
Ae●…
.
6.
so
〈◊〉
.
Ib.
Children
sometimes
.
[
†
](A26335-e38580-b)
†
Salut.
Bell
〈◊〉
.
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
confirm'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.
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
Affairs
,
and
his
having
any
Children
;
but
[
*
](A26335-e39050-b)
*
〈◊〉
this
〈◊〉
large
〈◊〉
,
lib.
37.
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
[
†
](A26335-e39100-b)
†
〈◊〉
.
in
〈◊〉
〈◊〉
.
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
[
‖
](A26335-e39220-b)
‖
Appian
,
Alexandrin
de
bel
Hispan
.
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
[
*
](A26335-e39400-b)
*
Paterc
.
lib.
1.
cap.
12.
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
[
†
](A26335-e39470-b)
†
〈◊〉
.
Cicer.
de
〈◊〉
.
lib.
4.
in
item
〈◊〉
.
pro
〈◊〉
.
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.
[
‖
](A26335-e39860-b)
‖
Chap.
9.
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
[
*
](A26335-e39920-b)
*
〈◊〉
.
〈◊〉
.
fur
la
Philosophie
cap.
11.
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
;
[
†
](A26335-e40120-b)
†
〈◊〉
.
lib.
〈◊〉
.
cap.
1.
〈◊〉
〈◊〉
〈◊〉
,
&c
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
,
[
*
](A26335-e40180-b)
*
Epist
,
70.
Injuriosum
est
rapto
vivere
,
at
contra
pulcherrimum
rapto
mori
;
here
the
Wit
is
as
flat
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
,
[
*
](A26335-e40450-b)
*
St.
Evremonts
Essaies
,
part
.
〈◊〉
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
[
*
](A26335-e40550-b)
*
Ep.
66.
Phalaris's
Bull
,
How
sweet
is
this
?
The
same
wrote
to
his
Friend
upon
his
Death
Bed
thus
,
[
†
](A26335-e40580-b)
†
Ep.
92.
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
[
‖
](A26335-e40680-b)
‖
Ep.
67.
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
[
*
](A26335-e40820-b)
*
Ep.
96.
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.
[
†
](A26335-e40900-b)
†
Ep.
107.
'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
,
[
*
](A26335-e41050-b)
*
Ep.
53.
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
.
[
*
](A26335-e41210-b)
*
Arrian
Epict.
lib
1
cap
16.
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
.
[
*
](A26335-e41300-b)
*
Ib.
lib.
2.
cap.
16.
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
:
[
*
](A26335-e41510-b)
*
Lib.
6.
Sect.
5.
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
:
[
*
](A26335-e41570-b)
*
Lib.
1.
Sect.
5.
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
.
[
‖
](A26335-e41620-b)
‖
Ib.
Sect.
16.
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
.
[
†
](A26335-e41650-b)
†
Lib.
2.
Sect.
8.
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.
[
*
](A26335-e41730-b)
*
Lib.
4.
Sect.
31.
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
.
[
*
](A26335-e41810-b)
*
Lib.
10.
Sect.
23.
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
.
[
*
](A26335-e42700-b)
*
See
Plutarch
,
in
his
Life
.
This
Temper
prepar'd
him
so
much
for
the
Stoic
Philosophy
,
that
[
†
](A26335-e42740-b)
†
Le
jeune
Caton
fut
stoicien
par
pur
〈◊〉
.
Rap.
Reflex
.
sur
〈◊〉
Philos.
cap.
10.
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
[
*
](A26335-e43070-b)
*
Dion
.
〈◊〉
.
lib.
39.
Item
Plutarch
.
In
Cicer.
&
Catone
.
,
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
[
†
](A26335-e43200-b)
†
Dion
〈◊〉
.
lib.
41.
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
[
‖
](A26335-e43260-b)
‖
See
the
Characters
of
these
two
great
Men
excellently
drawn
by
Salust
.
Bell.
〈◊〉
.
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
confirm'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
fled
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
,
[
*
](A26335-e43770-b)
*
Plut
in
〈◊〉
.
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
[
*
](A26335-e43820-b)
*
.
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
,
[
*
](A26335-e44120-b)
*
〈◊〉
.
1.
cap.
36.
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
,
[
*
](A26335-e45060-b)
*
Cicero
de
Ossicijs
,
lib.
1.
Sect.
31.
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
[
†
](A26335-e45110-b)
†
Montaign
is
very
much
pleas'd
with
this
Passage
,
lib.
2.
cap.
11.
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
:
[
*
](A26335-e45800-b)
*
Chap.
9.
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
.
[
*
](A26335-e46290-b)
*
Donne
.
pag.
〈◊〉
.
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
[
†
](A26335-e46330-b)
†
Chap.
8.
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
,
[
*
](A26335-e46420-b)
*
Hobb's
Leviath
.
p.
1.
chap
6.
Fear
is
the
Opinion
of
hurt
from
the
Object
,
Courage
is
the
hope
of
avoiding
that
Hurt
by
Resistance
.
Or
as
another
,
[
†
](A26335-e46440-b)
†
De
la
Chamb.
Char.
des
pa●sions
,
vol.
2.
cap.
●
.
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
[
*
](A26335-e46540-b)
*
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.
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
felt
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
,
[
*
](A26335-e46660-b)
*
Cicero
pro
Archia
Poeta
.
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
[
†
](A26335-e46690-b)
†
Quint.
Curtius
.
lib.
4.
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
felt
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
;
[
*
](A26335-e47230-b)
*
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
.
[
†
](A26335-e47260-b)
†
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
.
[
‖
](A26335-e47300-b)
‖
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
.
[
*
](A26335-e47330-b)
*
See
●…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
;
[
*
](A26335-e47400-b)
*
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.
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
[
*
](A26335-e47790-b)
*
Gloria
est
solida
quaedam
res
&
expressa
non
adumbrata
,
ca
est
consentiens
laus
honorum
,
incorrupta
vox
bene
Judicantium
de
excellente
Virtute
.
Tuscul.
Quest.
lib.
3.
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
[
*
](A26335-e47870-b)
*
Essays
lib.
3.
cap.
2.
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
[
†
](A26335-e47890-b)
†
Honour
is
nothing
but
an
itch
of
Blood
,
A
great
desire
to
be
extravagantly
Good
,
Mackenzy's
Moral
Galantry
.
pag.
3.
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
[
*
](A26335-e47980-b)
*
See
more
to
this
purpose
,
Chap.
11.
concerning
Decorum
,
,
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
[
*
](A26335-e47990-b)
*
〈…〉
,
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
counterfeiting
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
,
[
*
](A26335-e48070-b)
*
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.
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
[
*
](A26335-e48840-b)
*
See
Dion
Caslias
,
lib.
51.
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
,
[
*
](A26335-e48920-b)
*
Dion
Cass.
lib.
4.
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
.
[
*
](A26335-e49200-b)
*
Dion
Cassius
.
●…iber
63
,
&
65.
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
[
*
](A26335-e49300-b)
*
Dion
Cassius
.
●…iber
63
,
&
65.
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
[
*
](A26335-e49490-b)
*
See
Plato's
Crito
.
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
;
for
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
,
[
*
](A26335-e49630-b)
*
Moral
Galantry
,
p.
122
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
.
[
*
](A26335-e50090-b)
*
Seneca
,
de
Ira.
Lib.
3.
Sect.
15.
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
.
[
†
](A26335-e50130-b)
†
Epist.
70.
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
[
*
](A26335-e51500-b)
*
Philo
Judaeus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
[
‖
](A26335-e51540-b)
‖
Ar●…iani
●…pictet
.
lib.
4.
cap.
1.
Item
Cicero
Paradoxon
.
5.
Liberty
is
the
Living
how
we
Will
:
By
the
Word
Will
they
always
meant
the
[
*
](A26335-e51620-b)
*
Tuscul.
Quaest.
lib.
4.
Voluntas
est
quae
quid
cum
ratione
desidrat
;
quae
autem
adversa
Ratione
incitata
vehementius
;
ea
libido
est
.
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
[
*
](A26335-e51940-b)
*
In
his
Treatise
to
prove
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
.
[
*
](A26335-e52050-b)
*
Valer.
Maximus
.
lib.
2.
cap.
4.
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
.
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
[
†
](A26335-e52690-b)
†
Apud
Mac●…obium
,
lib.
1.
cap.
13.
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
inflicts
it
,
how
much
better
is
it
,
as
Good
Darius
said
,
[
*
](A26335-e53280-b)
*
Forsitan
mireris
quod
vitam
non
siniam
:
Alicno
scelere
quam
meo
,
mori
malo
.
Q.
Curtius
.
lib.
5.
cap.
12.
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
〈◊〉
:
[
*
](A26335-e53700-b)
*
〈◊〉
.
〈◊〉
.
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
;
[
†
](A26335-e53740-b)
†
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
,
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
,
[
*
](A26335-e54060-b)
*
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
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
.
[
*
](A26335-e54450-b)
*
See
Chap.
6.
p.
69.
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
[
†
](A26335-e54520-b)
†
Chap.
6.
p.
68.
?
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
[
*
](A26335-e54590-b)
*
Chap.
1.
p.
7.
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
[
*
](A26335-e54600-b)
*
Chap.
6.
p.
61.
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
for
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
[
*
](A26335-e54910-b)
*
See
pag.
6
,
7
,
8.
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
[
†
](A26335-e54930-b)
†
See
that
Excellent
Treatise
:
A
Practical
Discourse
concerning
Future
Judgment
,
from
pag.
6.
to
pag.
14.
must
require
it
accordingly
.
2.
This
will
appear
more
Plain
if
we
come
to
consider
the
next
Principle
which
I
laid
down
at
the
[
‖
](A26335-e54970-b)
‖
Chap.
2.
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
,
[
*
](A26335-e55020-b)
*
Vid.
pag.
20.
Sup.
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
[
*
](A26335-e55160-b)
*
Vid.
pag.
13
,
14.
sup.
:
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
,
[
*
](A26335-e55170-b)
*
See
that
late
Learned
and
Ingenious
Discourse
Concerning
The
Certainty
and
Necessity
of
Religion
In
General
.
Pag.
142
,
&c.
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
.
[
*
](A26335-e55180-b)
*
See
that
late
Learned
and
Ingenious
Discourse
Concerning
The
Certainty
and
Necessity
of
Religion
In
General
.
Pag.
142
,
&c.
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
,
[
*
](A26335-e55330-b)
*
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
.
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
,
[
*
](A26335-e55700-b)
*
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
,
[
*
](A26335-e55820-b)
*
AEn.
6.
shews
it
to
be
unspeakably
worse
than
the
Evil
which
they
fled
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
[
†
](A26335-e55900-b)
†
p.
22
,
Sup.
,
That
there
could
be
no
entrance
into
a
State
of
Happiness
for
those
who
Kill'd
themselves
;
says
[
‖
](A26335-e55920-b)
‖
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
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
[
*
](A26335-e55990-b)
*
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.
[
*
](A26335-e56540-b)
*
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
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
Mans
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
from
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
[
*
](A26335-e56760-b)
*
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
.