The arguments, therefore, which might appear sufficient unto the heathens, to justify killing themselves to avoid what they thought greater evils, if they had any force then must have totally lost it now. Indeed, the far greater number of instances which history has transmitted us, show that self-murder, even then, proceeded from the same causes as at present, viz., rage, despair, and disappointment. Wise men in all ages despised it as a mean and despicable flight from evils the soul wanted courage and strength to bear. This has not only been said by philosophers, but even by poets, too; which shows that it appeared a notion, not only rational, but heroic. There are none so timorous, says Martial, but extremity of want may force upon a voluntary death; those few alone are to be accounted brave who can support a life of evil and the pressing load of misery, without having recount to a dagger. But if there were no more in it than the dispute of which was the most gallant act of the two, to suffer, or die, it would not deserve so much consideration. The matter with you is of far greater importance, it is not how, or in what manner you ought to die in this world, but how you are to expect mercy and happiness in that which is to come. This is your last stake, and all that now can deserve your regard. Even hope is lost as to present life, and if you make use of your reason, it must direct you to turn all your wishes and endeavours towards attaining happiness in a future state. What, then, remains to be examined in respect of this question is whether persons who slay themselves can hope for pardon or happiness in the sentence of that Judge from whom there is no appeal, and whose sentence, as it surpasses all understanding, so is it executed immediately. If we judge only from reason, it seems that we have no right over a life which we receive not from ourselves, or from our parents, but from the immediate gift of Him who is the Lord thereof, and the Fountain of Being.