However, there are some exceptions made by the divine authority to its own law, that men may not be put to death.These exceptions are of two kinds, being justified either by a general law, or by a special commission granted for a time to some individual.And in this latter case, he to whom authority is delegated, and who is but the sword in the hand of him who uses it, is not himself responsible for the death he deals.And, accordingly, they who have waged war in obedience to the divine command, or in conformity with His laws, have represented in their persons the public justice or the wisdom of government, and in this capacity have put to death wicked men; such persons have by no means violated the commandment, "Thou shalt not kill." Abraham indeed was not merely deemed guiltless of cruelty, but was even applauded for his piety, because he was ready to slay his son in obedience to God, not to his own passion.And it is reasonably enough made a question, whether we are to esteem it to have been in compliance with a command of God that Jephthah killed his daughter, because she met him when he had vowed that he would sacrifice to God whatever first met him as he returned victorious from battle.Samson, too, who drew down the house on himself and his foes together, is justified only on this ground, that the Spirit who wrought wonders by him had given him secret instructions to do this.With the exception, then, of these two classes of cases, which are justified either by a just law that applies generally, or by a special intimation from God Himself, the fountain of all justice, whoever kills a man, either himself or another, is implicated in the guilt of murder.
CHAP.22.-- THAT SUICIDE CAN NEVER BE PROMPTED BY MAGNANIMITY.
But they who have laid violent hands on themselves are perhaps to be admired for their greatness of soul, though they cannot be applauded for the soundness of their judgment.However, if you look at the matter more closely, you will scarcely call it greatness of soul, which prompts a man to kill himself rather than bear up against some hardships of fortune, or sins m which he is not implicated.
Is it not rather proof of a feeble mind, to be unable to bear either the pains of bodily servitude or the foolish opinion of the vulgar? And is not that to be pronounced the greater mind, which rather faces than flees the ills of life, and which, in comparison of the light and purity of conscience, holds in small esteem the judgment of men, and specially of the vulgar, which is frequently involved in a mist of error? And, therefore, if suicide is to be esteemed a magnanimous act, none can take higher rank for magnanimity than that Cleombrotus, who (as the story goes), when he had read Plato's book in which he treats of the immortality of the soul, threw himself from a wall, and so passed from this life to that which he believed to be better.For he was not hard pressed by calamity, nor by any accusation, false or true, which he could not very well have lived down; there was, in short, no motive but only magnanimity urging him to seek death, and break away from the sweet detention of this life.
And yet that this was a magnanimous rather than a justifiable action, Plato himself, whom he had read, would have told him; for he would certainly have been forward to commit, or at least to recommend suicide, had not the same bright intellect which saw that the soul was immortal, discerned also that to seek immortality by suicide was to be prohibited rather than encouraged.
Again, it is said many have killed themselves to prevent an enemy doing so.But we are not inquiring whether it has been done, but whether it ought to have been done.Sound judgment is to be preferred even to examples, and indeed examples harmonize with the voice of reason; but not all examples, but those only which are distinguished by their piety, and are proportionately worthy of imitation.For suicide we cannot cite the example of patriarchs, prophets, or apostles; though our Lord Jesus Christ, when He admonished them to flee from city to city if they were persecuted, might very well have taken that occasion to advise them to lay violent hands on themselves, and so escape their persecutors.
But seeing He did not do this, nor proposed this mode of departing this life, though He were addressing His own friends for whom He had promised to prepare everlasting mansions, it is obvious that such examples as are produced from the "nations that forget God," give no warrant of imitation to the worshippers of the one true God.
CHAP.23.--WHAT WE ARE TO THINK OF THE
EXAMPLE OF CATO, WHO SLEW HIMSELF BECAUSE UNABLE TO ENDURE CAESAR'SVICTORY.
Besides Lucretia, of whom enough has already been said, our advocates of suicide have some difficulty in finding any other prescriptive example, unless it be that of Cato, who killed himself at Utica.His example is appealed to, not because he was the only man who did so, but because he was so esteemed as a learned and excellent man, that it could plausibly be maintained that what he did was and is a good thing to do.But of this action of his, what can I say but that his own friends, enlightened men as he, prudently dissuaded him, and therefore judged his act to be that of a feeble rather than a strong spirit, and dictated not by honorable feeling forestalling shame, but by weakness shrinking from hardships? Indeed, Cato condemns himself by the advice he gave to his dearly loved son.For if it was a disgrace to live under Caesar's rule, why did the father urge the son to this disgrace, by encouraging him to trust absolutely to Caesar's generosity?
