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their office; with members of the legislature in their votes; with electors where preference is to be given to certain prescribed qualifications. The son may assist his own judgment by the advice of his father, or of any one whom he chooses to consult: but his own judgment, whether it proceed upon knowledge or authority, ought finally to de

termine his conduct.

right, provided it were a perfect determinate right, by any extremities which the obstinacy of the aggressor rendered necessary. Of this I doubt; because I doubt whether the general rule be worth sustaining at such an expense; and because, apart from the general consequence of yielding to the attempt, it cannot be contended to be for the augmentation of human happiness, that one man The duty of children_to_their parents was should lose his life, or a limb, rather than another thought worthy to be made the subject of one of a pennyworth of his property. Nevertheless, the Ten Commandments; and, as such, is re-perfect rights can only be distinguished by their cognised by Christ, together with the rest of the value; and it is impossible to ascertain the value moral precepts of the Decalogue, in various places at which the liberty of using extreme violence beof the Gospel. gins. The person attacked, must balance, as well as he can, between the general consequence of yielding, and the particular effect of resistance.

The same divine Teacher's sentiments concerning the relief of indigent parents, appear sufficiently from that manly and deserved indig nation with which he reprehended the wretched casuistry of the Jewish expositors, who, under the name of a tradition, had contrived a method of evading this duty, by converting, or pretending to convert, to the treasury of the temple, so much of their property as their distressed parent might be entitled by their law to demand.

Agreeably to this law of Nature and Christianity, children are, by the law of England, bound to support, as well their immediate parents, as their grandfather and grandmother, or remoter ancestors, who stand in need of support.

Obedience to parents is enjoined by St. Paul to the Ephesians: "Children obey your parents in the Lord, for this is right;" and to the Colossians: "Children, obey your parents in all things, for this is well-pleasing unto the Lord."*

By the Jewish law, disobedience to parents was in some extreme cases capital: Deut. xxi. 18.

BOOK IV.

DUTIES TO OURSELVES.

However, this night, if it exist in a state of nature, is suspended by the establishment of civil society: because thereby other remedies are provided against attacks upon our property, and because it is necessary to the peace and safety of the community, that the prevention, punishment, and redress of injuries, be adjusted by public laws. Moreover, as the individual is assisted in the recovery of his right, or of a compensation for his right, by the public strength, it is no less equitable than expedient, that he should submit to public arbitration the kind, as well as the measure of the satisfaction which he is to obtain.

There is one case in which all extremities are justifiable; namely, when our life is assaulted, and it becomes necessary for our preservation to kill the assailant. This is evident in a state of nature; unless it can be shown, that we are bound to prefer the aggressor's life to our own, that is to say, to love our enemy better than ourselves, which can never be a debt of justice, nor any where appears to be a duty of charity. Nor is the case altered by our living in civil society; because, by the supposition, the laws of society cannot interpose to protect us, nor, by the nature of the case, compel restitution. This liberty is restrained to cases in which no other probable means of preserving our life remain, as flight, calling for assistTHIS division of the subject is retained merely ance, disarming the adversary, &c. The rule for the sake of method, by which the writer and holds, whether the danger proceed from a volunthe reader are equally assisted. To the subject tary attack, as by an enemy, robber, or assassin; itself it imports nothing; for, the obligation of all or from an involuntary one, as by a madman, or duties being fundamentally the same, it matters person sinking in the water, and dragging us after little under what class or title any of them are him; or where two persons are reduced to a situaconsidered. In strictness, there are few duties or tion in which one or both of them must perish: as crimes which terminate in a man's self; and so in a shipwreck, where two seize upon a plank, far as others are affected by their operation, they which will support only one: although, to say the have been treated of in some article of the pre-truth, these extreme cases, which happen seldom, ceding book. We have reserved, however, to this head, the rights of self-defence; also the consideration of drunkenness and suicide, as offences against that care of our faculties, and preservation of our persons, which we account duties, and call duties to ourselves.

CHAPTER I.

The Rights of Self-Defence.

IT has been asserted, that in a state of nature we might lawfully defend the most insignificant

Upon which two phrases, "this is right," and, " for this is well-pleasing unto the Lord," being used by St. Paul in a sense perfectly parallel, we may observe, that moral rectitude, and conformity to the Divine will, were in his apprehension the same.

and hardly, when they do happen, admit of moral agency, are scarcely worth mentioning, much less discussing at length.

The instance which approaches the nearest to the preservation of life, and which seems to justify the same extremities, is the defence of chastity.

In all other cases, it appears to me the safest to consider the taking away of life as authorised by the law of the land; and the person who takes it away, as in the situation of a minister or executioner of the law.

In which view, homicide, in England, is justifiable:

1. To prevent the commission of a crime, which, when committed, would be punishable with death. Thus, it is lawful to shoot a highwayman, or one attempting to break into a house by night; but not so if the attempt be made in the day-time;

2. In necessary endeavours to carry the law into execution, as in suppressing riots, apprehend-ple, the above circumstances, however fortunate ing malefactors, preventing escapes, &c.

I do not know that the law holds forth its authority to any cases besides those which fall within one or other of the above descriptions; or, that, after the exception of immediate danger to life or chastity, the destruction of a human being can be innocent without an authority.

which particular distinction, by a consent of le- | by his irregularities; and a fourth may possess gislation that is remarkable, obtained also in the a constitution fortified against the poison of Jewish law, as well as in the laws both of Greece strong liquors. But if, as we always ought to do, and Rome. we comprehend within the consequences of our conduct the mischief and tendency of the examfor the individual, will be found to vary the guilt of his intemperance less, probably, than he supposes. The moralist may expostulate with him thus: Although the waste of time and of money be of small importance to you, it may be of the utmost to some one or other whom your society corrupts. Repeated or long-continued excesses, which hurt not your health, may be fatal to your companion. Although you have neither wife or child, nor parent, to lament your absence from home, or expect your return to it with terror: other families, in which husbands and fathers have been invited to share in your ebriety, or encouraged to imitate it, may justly lay their misery or ruin at your door. This will hold good whether the person seduced be seduced immediately by you, or the vice be propagated from you to him through several intermediate examples. All these considerations it is necessary to assemble, to judge truly of a vice which usually meets with milder names and more indulgence than it deserves.

The rights of war are not here taken into the

account.

CHAPTER II.
Drunkenness.

DRUNKENNESS is either actual or habitual; just as it is one thing to be drunk, and another to be a drunkard. What we shall deliver upon the subject must principally be understood of a habit of intemperance; although part of the guilt and danger described, may be applicable to casual excesses; and all of it in a certain degree, forasmuch as every habit is only a repetition of single in

stances.

The mischief of drunkenness, from which we are to compute the guilt of it, consists in following the bad effects:

1. It betrays most constitutions either to vagances of anger, or sins of lewdness.

I omit those outrages upon one another, and upon the peace and safety of the neighbourhood, in which drunken revels often end; and also those deleterious and maniacal effects which strong liquors produce upon particular constitutions: because, in general propositions concerning drunkextra-enness, no consequences should be included, but what are constant enough to be generally expected.

2. It disqualifies men for the duties of their station, both by the temporary disorder of their faculties, and at length by a constant incapacity and stupefaction.

3. It is attended with expenses, which can often be ill spared.

4. It is sure to occasion uneasiness to the family of the drunkard.

5. It shortens life.

To these consequences of drunkenness must be added the peculiar danger and mischief of the example. Drunkenness is a social festive vice; apt, beyond any vice that can be mentioned, to draw in others by the example. The drinker collects his circle; the circle naturally spreads; of those who are drawn within it, many become the corrupters and centres of sets and circles of their own; every one countenancing, and perhaps emulating the rest, till a whole neighbourhood be infected from the contagion of a single example. This account is confirmed by what we often observe of drunkenness, that it is a local vice; found to prevail in certain countries, in certain districts of a country, or in particular towns, without any reason to be given for the fashion, but that it had been introduced by some popular examples. With this observation upon the spreading quality of drunkenness, let us connect a remark which belongs to the several evil effects above recited. The consequences of a vice, like the symptoms of a disease, though they be all enumerated in the description, seldom all meet in the same subject. In the instance under consideration, the age and temperature of one drunkard may have little to fear from inflammations of lust or anger; the fortune of a second may not be injured by the expense; a third may have no family to be disquieted

Drunkenness is repeatedly forbidden by St. Paul: "Be not drunk with wine, wherein is ex

cess."

"Let us walk honestly as in the day, not in rioting and drunkenness." "Be not deceived; neither fornicators, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." Ephes. v. 18; Romans xiii. 13; 1 Cor. vi. 9, 10. The same apostle likewise condemns drunkenness, as peculiarly inconsistent with the Christian profession:-"They that be drunken, are drunken in the night: but let us, who are of the day, be sober." I Thess. v. 7, 8. We are not concerned with the argument: the words amount to a prohibition of drunkenness, and the authority is conclusive.

It is a question of some importance, how far drunkenness is an excuse for the crimes which the drunken person commits.

In the solution of this question, we will first suppose the drunken person to be altogether deprived of moral agency, that is to say, of all reflection and foresight. In this condition, it is evident that he is no more capable of guilt than a madman; although, like him, he may be extremely mischievous. The only guilt with which he is chargeable, was incurred at the time when he voluntarily brought himself into this situation. And as every man is responsible for the consequences which he foresaw, or might have foreseen, and for no other, this guilt will be in proportion to the probability of such consequences ensuing. From which principle results the following rule, viz. that the guilt of any action in a drunken man, bears the same proportion to the guilt of the like action in a sober man, that the probability of its being the consequence of drunkenness, bears to absolute

certainty. By virtue of this rule, those vices which are the known effects of drunkenness, either in general or upon particular constitutions, are in all, or in men of such constitutions, nearly as criminal as if committed with all their faculties and senses about them.

¡ it exceeds the ordinary patience of human nature to endure. This is usually relieved for a short time, by a repetition of the same excess; and to this relief, as to the removal of every long continued pain, they who have once experienced it, are urged almost beyond the power of resistance. If the privation of reason be only partial, the This is not all: as the liquor loses its stimulus, guilt will be of a mixed nature. For so much of the dose must be increased, to reach the same his self-government as the drunkard retains, he is pitch of elevation or ease; which increase proporas responsible then as at any other time. He is tionably accelerates the progress of all the malaentitled to no abatement beyond the strict propor-dies that drunkenness brings on. Whoever retion in which his moral faculties are impaired. flects upon the violence of the craving in the Now I call the guilt of the crime, if a sober man advanced stages of the habit, and the fatal termihad committed it, the whole guilt. A person in nation to which the gratification of it leads, will, the condition we describe, incurs part of this at the moment he perceives in himself the first the instant of perpetration; and by bringing him- symptoms of a growing inclination to intemself into such a condition, he incurred that fraction perance, collect his resolution to this point; or of the remaining part, which the danger of this (what perhaps, he will find his best security,) consequence was of an integral certainty. For arm himself with some peremptory rule, as to the the sake of illustration, we are at liberty to sup-times and quantity of his indulgences. I own pose, that a man loses half his moral faculties by drunkenness; this leaving him but half his responsibility, he incurs, when he commits the action, half of the whole guilt. We will also suppose that it was known beforehand, that it was an even chance, or half a certainty, that this crime would follow his getting drunk. This makes him chargeable with half of the remainder; so that altogether, he is responsible in three-fourths of the guilt which a sober man would have incurred by the same action.

I do not mean that any real case can be reduced to numbers, or the calculation be ever made with arithmetical precision; but these are the principles, and this the rule by which our general admeasurement of the guilt of such offences should be regulated.

The appetite for intoxicating liquors appears to me to be almost always acquired. One proof of which is, that it is apt to return only at particular times and places: as after dinner, in the evening, on the market-day, at the market-town, in such a company, at such a tavern. And this may be the reason that, if a habit of drunkenness be ever overcome, it is upon some change of place, situation, company, or profession. A man sunk deep in a habit of drunkenness will, upon such occasions as these, when he finds himself loosened from the associations which held him fast, sometimes make a plunge, and get out. In a matter of so great importance, it is well worth while, where it is in any degree practicable, to change our habitation and society, for the sake of the experiment.

Habits of drunkenness commonly take their rise either from a fondness for, and connexion with, some company, or some companion, already addicted to this practice; which affords an almost irresistible invitation to take a share in the indulgences which those about us are enjoying with so much apparent relish and delight; or from want of regular employment, which is sure to let in many superfluous cravings and customs, and often this among the rest; or, lastly, from grief, or fatigue, both which strongly solicit that relief which inebriating liquors administer, and also furnish a specious excuse for complying with the inclination. But the habit, when once set in, is continued by different motives from those to which it owes its origin. Persons addicted to excessive drinking, suffer in the intervals of sobriety, and near the return of their accustomed indulgence, a faintness and oppression circa præcordia, which

myself a friend to the laying down of rules to ourselves of this sort, and rigidly abiding by them. They may be exclaimed against as stiff, but they are often salutary. Indefinite resolutions of abstemiousness are apt to yield to extraordinary occasions; and extraordinary occasions to occur perpetually. Whereas, the stricter the rule is, the more tenacious we grow of it; and many a man will abstain rather than break his rule, who would not easily be brought to exercise the same mortification from higher motives. Not to mention, that when our rule is once known, we are provided with an answer to every importunity.

There is a difference, no doubt, between convivial intemperance, and that solitary sottishness which waits neither for company nor invitation. But the one, I am afraid, commonly ends in the other: and this last, in the basest degradation to which the faculties and dignity of human nature can be reduced.

CHAPTER III.
Suicide.

THERE is no subject in morality in which the consideration of general consequences is more necessary than in this of Suicide. Particular and extreme cases of suicide may be imagined, and may arise, of which it would be difficult to assign the particular mischief, or from that consideration alone to demonstrate the guilt; and these cases have been the chief occasion of confusion and doubtfulness in the question: albeit, this is no more than what is sometimes true of the most acknowledged vices. I could propose many possible cases even of murder, which, if they were detached from the general rule, and governed by their own particular consequences alone, it would be no easy undertaking to prove criminal.

The true question in this argument is no other than this: May every man who chooses to destroy his life, innocently do so? Limit and distinguish the subject as you can, it will come at last to this question.

For, shall we say, that we are then at liberty to commit suicide when we find our continuance in life become useless to mankind? Any one who pleases, may make himself useless; and melancholy minds are prone to think themselves use

less, when they really are not so. Supposing a law were promulgated, allowing each private person to destroy every man he met, whose longer continuance in the world he judged to be useless; who would not condemn the latitude of such a rule? who does not perceive that it amounts to a permission to commit murder at pleasure? A similar rule, regulating the right over our own lives, would be capable of the same extension. Beside which, no one is useless for the purpose of this plea, but he who has lost every capacity and opportunity of being useful, together with the possibility of recovering any degree of either; which is a state of such complete destitution and despair, as cannot, I believe, be predicated of any man living. |

Or rather, shall we say that to depart voluntarily out of life, is lawful for those alone who leave none to lament their death? If this consideration is to be taken into the account at all, the subject of debate will be, not whether there are any to sorrow for us, but whether their sorrow for our death will exceed that which we should suffer by continuing to live. Now this is a comparison of things so indeterminate in their nature, capable of so different a judgment, and concerning which the judgment will differ so much according to the state of the spirits, or the pressure of any present anxiety, that it would vary little, in hypochondriacal constitutions, from an unqualified license to commit suicide, whenever the distresses which men felt, or fancied, rose high enough to overcome the pain and dread of death. Men are never tempted to destroy themselves but when under the oppression of some grievous uneasiness: the restrictions of the rule therefore ought to apply to these cases. But what effect can we look for from a rule which proposes to weigh our pain against that of another; the misery that is felt, against that which is only conceived; and in so corrupt a balance as the party's own distempered imagination?

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

A second consideration, and perfectly distinct from the former, is this: by continuing in the world, and in the exercise of those virtues which remain within our power, we retain the opportunity of meliorating our condition in a future state. This argument, it is true, does not in strictness prove suicide to be a crime; but if it supply a motive to dissuade us from committing it, it amounts to much the same thing. Now there is no condition in human life which is not capable of some virtue, active or passive. Even piety and resignation under the sufferings to which we are called, testify a trust and acquiescence in the Di

vine counsels, more acceptable perhaps, than the most prostrate devotion; afford an edifying example to all who observe them; and may hope for a recompense among the most arduous of human virtues. These qualities are always in the power of the miserable; indeed of none but the miserable.

The two considerations above stated, belong to all cases of suicide whatever. Beside which general reasons, each case will be aggravated by its own proper and particular consequences; by the duties that are deserted; by the claims that are defrauded; by the loss, affliction, or disgrace, which our death, or the manner of it, causes our family, kindred, or friends; by the occasion we give to many to suspect the sincerity of our moral and religious professions, and, together with ours, those of all others; by the reproach we draw upon our order, calling, or sect; in a word, by a great variety of evil consequences attending upon peculiar situations, with some or other of which every actual case of suicide is chargeable.

I refrain from the common topics of "deserting our post," "throwing up our trust," "rushing uncalled into the presence of our Maker," with some others of the same sort, not because they are common, (for that rather affords a presumption in their favour,) but because I do not perceive in them much argument to which an answer may not easily be given.

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

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

1. Human life is spoken of as a term assigned or prescribed to us: "Let us run with patience the race that is set before us."-"I have finished my course. "That I may finish my course with joy."-"Ye have need of patience, that, after ye have done the will of God, ye might receive the promise."-These expressions appear to me inconsistent with the opinion, that we are at liberty to determine the duration of our lives for ourselves. If this were the case, with what propriety could life be called a race that is set before us; or, which is the same thing, "our course;" that is, the course set out or appointed to us? The remaining quotation is equally strong:-"That after ye have done the will of God, ye might receive the promise." The most natural meaning that can be given to the words, "after ye have done the will of God," is, after ye have discharged the duties of life so long as God is pleased to continue

you in it. According to which interpretation, the text militates strongly against suicide: and they who reject this paraphrase, will please to propose a better.

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ciple in morality be so, that no one, by his consent, can transfer to another a right which he does not possess himself. It will be equally difficult to account for the power of the state to commit its 2. There is not one quality which Christ and subjects to the dangers of war, and to expose their his apostles inculcate upon their followers so often, lives without scruple in the field of battle; espeor so earnestly, as that of patience under affliction. cially in offensive hostilities, in which the priviNow this virtue would have been in a great mea-leges of self-defence cannot be pleaded with any sure superseded, and the exhortations to it might appearance of truth: and still more difficult to exhave been spared, if the disciples of his religion plain, how in such, or in any circumstances, prohad been at liberty to quit the world as soon as digality of life can be a virtue, if the preservation they grew weary of the ill usage which they re- of it be a duty of our nature. ceived in it.-When the evils of life pressed sore, This whole reasoning sets out from one error, they were to look forward to a "far niore exceed- namely, that the state acquires its right over the ing and eternal weight of glory;" they were to life of the subject from the subject's own consent, receive them, "as chastenings of the Lord," as as a part of what originally and personally belongintimations of his care and love: by these and the ed to himself, and which he has made over to his like reflections they were to support and improve governors. The truth is, the state derives this themselves under their sufferings; but not a hint right neither from the consent of the subject, nor has any where escaped of seeking relief in a volun- through the medium of that consent; but, as I tary death. The following text in particular may say, immediately from the donation of the strongly combats all impatience of distress, of Deity. Finding that such a power in the sovewhich the greatest is that which prompts to acts reign of the community is expedient, if not neof suicide:-"Consider Him that endured such cessary, for the community itself, it is justly precontradiction of sinners against himself, lest ye be sumed to be the will of God, that the sovereign wearied and faint in your minds." I would offer should possess and exercise it. It is this presumpmy comment upon this passage, in these two tion which constitutes the right; it is the same queries: first, Whether a Christian convert, who indeed which constitutes every other and if there had been impelled by the continuance and urgency were the like reasons to authorise the presumption of his sufferings to destroy his own life, would not in the case of private persons, suicide would be as have been thought by the author of this text "to justifiable as war, or capital executions. But unhave been weary," to have" fainted in his mind,"til it can be shown that the power over human to have fallen off from that example which is here life may be converted to the same advantage in proposed to the meditation of Christians in dis- the hands of individuals over their own, as in tress? And yet, secondly, Whether such an act those of the state over the lives of its subjects, would not have been attended with all the circum-and that it may be entrusted with equal safety to stances of mitigation which can excuse or extenu- both, there is no room for arguing, from the existate suicide at this day? ence of such a right in the latter, to the toleration of it in the former.

3. The conduct of the apostles, and of the Christains of the apostolic age, affords no obscure indication of their sentiments upon this point. They lived, we are sure, in a confirmed persuasion of the existence, as well as of the happiness, of a future state. They experienced in this world every extremity of external injury and distress. To die, was gain. The change which death brought with it was, in their expectation, infinitely beneficial. Yet it never, that we can find, entered into the intention of one of them to hasten this change by an act of suicide; from which it is difficult to say what motive could have so universally withheld them, except an apprehension of some unlawfulness in the expedient.

BOOK V.

DUTIES TOWARDS GOD.

CHAPTER I.

Division of these Duties.

In one sense, every duty is a duty towards God, since it is his will which makes it a duty: but there are some duties of which God is the object, as well as the author; and these are peculiarly, and in a more appropriated sense, called duties towards God.

Having stated what we have been able to collect in opposition to the lawfulness of suicide, by way of direct proof, it seems unnecessary to open a separate controversy with all the arguments which are made use of to defend it; which would only lead us into a repetition of what has been offered That silent piety, which consists in a habit of already. The following argument, however, being tracing out the Creator's wisdom and goodness in somewhat more artificial and imposing than the the objects around us, or in the history of his rest, as well as distinct from the general consider-dispensations; of referring the blessings we enjoy ation of the subject, cannot so properly be passed to his bounty, and of resorting in our distresses to over. If we deny to the individual a right over his succour; may possibly be more acceptable to his own life, it seems impossible, it is said, to re- the Deity than any visible expressions of devotion concile with the law of nature that right which the whatever. Yet these latter, (which, although they state claims and exercises over the lives of its sub- may be excelled, are not superseded, by the forjects, when it ordains or inflicts capital punish-mer,) compose the only part of the subject which ments. For this right, like all other just authority admits of direction or disquisition from a moralist. in the state, can only be derived from the compact Our duty towards God, so far as it is external, and virtual consent of the citizens which compose is divided into worship and reverence. God is the state; and it seems self-evident, if any prin- the immediate object of both; and the difference

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