 Donne’s casuistical treatise was an early example of the liberalized Enlightenment attitudes of the 1700s. The Thomistic natural-law stance on suicide came under increasing attack as suicide was examined through the lens of science and psychology. Where Christian theology has understood suicide as “an affair between the devil and the individual sinner” (Minois 1999, 300), Enlightenment philosophers tended to conceive of suicide in secular terms, as resulting from facts about individuals, their natural psychologies, and their particular social settings. David Hume gave voice to this new approach with a direct assault on the Thomistic position in his essay “Of suicide” (1783). Hume saw traditional attitudes toward suicide as muddled and superstitious, rooted in confused understandings of God’s relation to the created human world. (Lecaldano 2016) According to the Thomistic argument, suicide violates the order God established for the world and usurps God’s prerogative in determining when we shall die. Hume’s argument against this thesis is intricate but rests on the following considerations: