lesser evil. This proves, too, the absolute universality of Nature's first law, " preserve thyself," for self-destruction, after all, is but a mistaken means of self-preservation. But how, you ask, how do you explain these words of Ecclesiasticus, chapter xxx., verse 17, " Better is death than a bitter life, and everlasting death than continual sickness " ? Brethren, many things highly desirable in themselves become evil when procured by unlawful means. The death of a tyrant is a popular blessing, but his assassination a horrible crime. Death is often a happy release, but death in the order of Nature. A mother may wish her child's death-agony ended, but should she strangle him she is guilty of infanticide, and the man who lays violent hands on himself is, as we have said, more guilty in the sight of God than the most atrocious murderer.
Brethren, besides the law of Nature, there is also the law of society. Aristotle taught that the citizens belonged to the state, so that self-destruction would be an infringement of state rights. Now, although no modern government holds such a claim, still every well-ordered community must demand a practical application of the precept, " Love thy neighbor as thyself." Still more, as regards suicide, I firmly believe a man is bound to love his fellowman even better than himself. To procure one's own good, or apparent good, by means that is sure to shock and scandalize the community is, I take it, unworthy of a Christian and a man. St. Paul was the ideal citizen, and it is St. Paul who says, " If by eating meat I scan-
