215 CHAP. IX. THE CRIME OF SUICIDE POINTEDLY EXHIBITED AND REPROBATED. " Si genus humanum et mortalia temnitis arma VIRGIL. 'Of mortal justice if thou scorn the rod, Objections of Infidelity-False Notions of the Termination of Existence-Heathen Sentiments imbibed in a classical Education-Corruptions of the Stage-Suicide encouraged in Tragedy-Addison's Cato-Severe Laws requisite to restrain from Suicide-Juries- Bishop Fleetwood's OpinionSoothing Remedies addressed to the Agitated-Clayton's Suggestions-Lessons of Contentment and Resignation Dr. Cheyne's History of his own Depravity, and his Cure by Temperance and Religion. BUT what says the infidel philosophy of the day? -We are independent agents, eutirely freed from any superior restraint; our lips, our lives, are our own: who is lord over us? Why need we stay longer, in the world than we choose? We entered it without our consent, and need not continue in it if we please to make our exit. Where is the crime of diverting a few ounces of blood from their natural channel ?' These are the licentious ideas propagated by infidelity, which prompt to deeds of atrocity, and multiply suicides among us. Mr. Hume's Essay,' in which the above sentiment is uttered, has been a source of incalculable evil. How affecting is the thought, that he should have spent his last hours in "forming a project for destroying the souls, and abridging the lives, of his fellow-creatures!" It is said that, having presented this piece to an intimate friend, such was its effect on his mind, that he first returned his thanks to the author, and immediately afterwards put an end to his existence.' But let it be remembered that suicide is forbidden by all our interests and hopes beyond the grave. 'It is common to see announced in our vehicles of public intelligence that such an one, in a melancholy hour, "put an end to his own existence." It were well for those who live and die in rebellion against God if death were really the termination of their existence; for, hideous as is the thought of sinking into the gulf of annihilation, even this gulf would be preferable to the abyss of the damned. But, alas! wretched as this hope is, it is cherished in vain. The infidel, indeed, will tell me that death is nothing; that it is only "diverting from its ordinary channel a portion of that red fluid" which appears necessary to the vital functions; that, in destroying his own life, he only alters the modification of a small portion of matter-only arrests the motion of an animal machine. For, let it be distinctly remembered that there is no class of men, who go so far in denying the real honours and trampling on the noblest prerogatives of human nature, as those who are ever prating about the dignity and perfectibility of man. These are the proud teachers, who would persuade us that man is a machine-that the soul is a nonentity-that eternity is a dream-and, of course, that the destruction of life is a trifle unworthy of notice. But woe to the unhappy mortal who, embracing this impious delusion, lifts the murderous hand against his own life! How will he be astonished and confounded to discover that the extinction of this mortal life is something infinitely more serious than had ever been told him; that it is cutting the "slender thread on which hang everlasting things;" that it is terminating the day of grace; that it is putting an end to every opportunity of repentance L and reformation; that it is hurrying an immortal spirit before the tribunal of its Judge, and fixing the condition of the soul in endless misery or in endless joy.' Would this be the language or the conduct of men, through gross ignorance of the Gospel, if infidelity had not left the mind without guardianship? Moral and religious principle is neglected among us; it is overlooked too much in our system of education. The judgment is not informed; the passions are not kept in subordination; self-denial is not practised; nor are our youth taught to live as candidates for immortality. The Bible should be daily read in our schools and in our houses; zeal should be awakened, to discountenance the infidel publications of the age; we should guard our youth from perusing those works of imagination, where strange adventures, visionary speculations, and ungoverned passions, are exhibited to imitation, and lessen in the mind the guilt of suicide. It is of importance, in the present infidel age, to guard and restrict the study of the Greek and Roman classics. These elements of a learned and elegant education contain in them the seeds of poison; they convey the most dangerous notions of honour, and false glory, and imaginary greatpess; and some of the Pagan philosophers and heroes whom we are taught most to admire even praise and extol the crime of suicide. Others, however, under the midnight darkness of Paganism, reprobated the practice. But in this day of Christian light we should guard our youth against the corruption of Pagan principles and Pagan practices. We should take care that Brutus, and Cassius, and Lucretia, do not familiarize them to tragical scenes till they admire them; nor that the revenge of Achilles, the violence of Ajax, nor all the wild passions of the heroes of Pagan antiquity, do not make our youth in love with that resentful, unforgiving, and sullen character, for which the greatest hero in the Grecian story was so celebrated. Impiger iracundus implacabilis acer!' Let the antidote be at hand to counteract the poison-let the Bible correct the bad impression made by the Grecian or the Roman story. Let the tutor carefully point out the courage, spirit, and magnanimity, which adorn the human character, and the audacity and malignity which disgrace it. Thus we should not see our youth led away by the ignis fatuus of false honour into miry depths or over perilous precipices, but guided and animated by the safe and cheering beam of true glory. We must also guard our youth against the corruption of the stage. How many vices are praised, |