so great as is sinne in respect both of the nature thereof whereby it is most contrary to God who is the greatest and chiefest good and also in regard of the merits and effects thereof procuring and imbittering all evill to those that sin For of evill properly comes nothing but evill as of nought and nought comes nothing but nought the effect cannot exceed in goodnesse the nature and vertue of its cause §. 2. Of motives in generall to self-murder there can be none warrantably sufficient Externall motives to self-murder Neither is there indeed any externall motive sufficient of it selfe to induce and perswade a man to kill himself by any true reason that can be in or from the motive to doe such an act without respect of a conceit of good ensuing upon the act of self murder to the self-murderer But in regard that these motives worke not upon all to doe that act of self-murder it is from the disposition and qualities of the persons that are therewith affected and wrought upon to doe the same and not properly from the motives themselves for then all men by the same motives should doe the same act of self-murder Divers The motives are divers that doe diversly move divers persons to kill themselves for all self-murderers do not kill themselves upon the same occasions some are not affected with one motive that are affected with another to doe that fact Arguments how weak and strong For arguments are weake or strong to severall persons as they are of deep or shallow judgement or as they stand differently affected and possessed with prejudices sutable to their humours designes and ends Whereby to some weake arguments are strong and strong are weake and by few are they apprehended according to their due worth which is the cause of much unreconcileable opposition and division in the world and of the building of weighty conclusions upon weake premises and foundations and of indivertible resolutions and practises founded more upon passionate wilfulnesse than upon judicious reasons Comparison as we see about the objects of bodily sight the which is represented and conceived by us to be according to the disposition of the medium or meane and of the organ or eye whereby wee see them Note Which shewes how needfull it is for matter of reason and judgement that wee looke upon the same as it is without all distemperature and prejudices in our mindes §. 3. Concerning perverted Iudgement by Laws and Custome These externall motives of self-murder I will for memory and method reduce into eight rankes The first motive to self-murder is error of judgement The first whereof is errour of judgement when men thinke and beleeve upon deceitfull grounds that they ought or may lawfully kill themselves either absolutely when they list or in some cases when they see it requisite in regard of some circumstances Grounds of it The unsound grounds of this perverted judgement are foure 1. Lawes and Customes First Lawes and Customes in some places seeming to require and warrant people in some cases to kill themselves As among the Heathens and Indians In India where by custome or law servants and wives in testimony of love to their Masters and Husbands were wont to cast themselves into the fire to bee burnt with the corps of their dead masters and husbands but the true cause of that Law was to restraine the frequent poysoning of masters and husbands by their servants and wives and that law and custome was practised to avoide suspition and ignominie that they lived in if they did not so kill themselves Plutarch reports of the Virgins of Lemnos In Lemnos that customarily they hanged themselves upon no other knowne cause but custome and from that vile practise could not be restrained untill the same was punished by drawing of their bodies naked through the streets after that they were dead by sensible ignominie reforming a bad and odious custome Also among the Turkes In Turkie servants in testimony of their obedience at their living masters command doe throw themselves over rocks or into rivers or the like as Baldwin a Lib. 3. cap. 4. Cas 13. circa melancholicos the Casuist reports but it is most like that they doe it to prevent a greater misery if they should disobey But they that did so were thought to doe well and were therefore commended and the parties themselves did verily thinke that either they did but their duties or that which was best for them to doe which if they did not then were they evill thought of and evill intreated The prevailing of lawes and customes against nature Thus farre doe law and custome prevaile against the light of nature among the Heathen because they knew no higher rule to examine and try their lawes by and therefore submit to humane ordinances absolutely bee they good or bad Custome which is another nature maketh it familiar and to seeme lawfull and commendable in the judgement of sense that in the judgement of right reason is most abominable Custome is a tyrant captivating both judement and practise to her lore because what by generall practise seemes to have the approbation of all is deemed best and most reasonable for peaceable conformity both in opinion and practise from which to be singular is odious The judgement of the learned hath the force of a Law That also which in this case obtains the force of a law is the judgement of the learned the practise of persons in esteem commended by posterity for the same As among the Philosophers the Stoicks did in some cases both direct commend and practise self-murder which historians and Poets magnifie in their high praises of Lucretia Cato and others for the same The high esteeme of the persons of men of that opinion and of the practisers of that act and ambition of like praises for the like thing hath forcibly driven many men contrary to their owne minde to cast themselves away upon this infernall rock The error of this ground The deceitfulnesse of this ground is that it is meerely humane against divinity and that more is attributed to it and built upon it than it can beare It is contrary to religion and reason For all lawes customes opinions and practises of men are to be regulated and ordered by sound reason according to Gods word and are subordinate to the same and thereby to be tryed and examined Note So that no law or custome no opinions or practise of any men is to be imbraced and obeyed when the same is manifestly impious or against Gods Law and right reason As we see by the practise of the Apostles Acts 4.19 For that in such cases in conforming to man we cannot be excused before God for transgressing his will An inferiour hath no power over the right of his superiour to dispense therewith Observe to examine In judgement of discretion therefore customes laws
shall have performed some desperate hazardous enterprise agreed upon for him in that consideration onely to undertake and attempt the same with the danger of the losse of his life as to walke under the water to crosse the Ocean in a Wherry in a few dayes to goe backward or blindfold a long journey in a dangerous way or some such unreasonable needlesse dangerous mad and idle vaine-glorious prancks with adventure and losse of life whereby such are indirectly self-murderers and those that lay such wagers with them are accessary to their death thereby hireing and provoking them to a mortall course of self-destruction For such a course is no warrantable way and calling of Gods appointment thereby to adventure or get goods and therefore no blessing can be therein nor thereby expected it is a needlesse tempting of God to commit themselves to such a mortall course which they may well avoyd and can looke for no protection in it nor comfort of the action wherein they perish being guilty of their owne death therein Such desperate enterprises upon wagering whereby a man may lose his life proceede either from covetousnesse to be rich or from necessity to live but by unlawfull meanes never destinated of God to that end neither of them can comfortably be expected nor endeavoured it seemes that such men either value their lives to be little worth or apprehend their present condition to be most miserable that they preferre the uncertaine attaining of a little lucre and worldly goods before them and had rather die than live as they are and therefore goe to seeke up death where they can find him to make an end of their dayes by this desperate and last shift that they doe use when otherwise they cannot live That man is neere driven that cannot subsist but by courses of selfe-ruine and he is very destitute of good parts and of vertuous actions that despaires of better fame and repute in the world than he can procure by such needlesse vaine undertakings and accomplishments which are but the pastime of fooles and the ludibrie and scorne of the wise and uncomfortable vanity and sinne of the performers §. 11. Of indirect self-murder committed by covenant and society with persons destinate to destruction 6 Branch of indirect self-murder by commission The sixt branch of indirect self-murder by commission is by wilfull contracting and keeping society with those that are under a curse and apparent danger of destruction whereby all such are most probably like to share with them that have neere communion with them which falls out specially in three cases Case 1. Of leagues First when a man unwarrantably enters a league or bond of neere amity and society with persons Princes or States worthy of and as it were marked out to destruction as Iehoram did contract and keepe with Ahaziah a 2 King 9.27 whereby hee involved and inwrapped himselfe into the same ruine with him Which barres not conclusions for commerce of trade and also for intercourse of correspondency with them at such a distance and degree whereby hurt from them may be avoyded and use made of them for warrantable advantage as the Scripture requires that wee should have peace with all men if it be possible b Heb. 12.14 Case 2. Concerning warre The second case of indirect self-murdring society is when a man takes up armes or puts himselfe into military service or joynes with others in warre offensive or defensive either to hinder or oppresse equity and truth or in opposition of Gods Church to prejudice or oppresse the Gospell and true religion by this latter fighting against and provoking God and by the former irritating mankind justly to destroy such as goe about to overthrow Gods Kingdome and humane justice on earth without which the world cannot subsist in which course of Combination or society whosoever perishes is guilty of indirect self-murder by death of his owne unwarrantable procurement Although warre bee lawfull yet it is a violent course of justice the decision whereof is hereby cast upon the omnipotent Lord God for him to determine the same as he pleases by victory or vanquishment And therefore none should dare voluntarily to engage himselfe in that course upon his life where hee knowes that just and powerfull Iudge to bee party for the truth against him lest he perish by this indirect self-murder whereas to bee safe therefrom wee should ever bee party on Gods side Crosse event of warre That the event falls out contrary so that the Abetters in a good cause do often fall and the propugners of an evill do prosper it comes to passe by Gods speciall wise providence for three causes Reasons 1. First to chastise some sinnes or to exercise some vertues in the vanquished 2. Secondly to make men more loath to fall to warre and blood-shed upon presumption of their strength and cause but rather with some losse to make peaceable composition 3. Thirdly that God may shew and exercise his absolute soveraignty over the world disposing humane things as he pleases in the demolishing and translating of Empyres and dominion by the ruines of one making way for the building of another that it may be apparent that by him Kings Raigne and that as many Principalities and Empires are raised and stand upon the foundation of invasion latrocinies rapines and blood so shall they answer for the same and bee shaken to peeces by a divine hand of Iustice as wee may see expressed by the dashing of the Image to peeces by that small stone out of the divine hand of God Daniel 2.33 Case 3. Presuming into infectious places and company The third case of indirect self-murdering society is when men do wilfully presume without necessity or warrantable calling into deadly infectious places and companies wherein or by which meanes if they miscarry or perish they are guilty of their owne death in a higher degree of indirect self-murder as also are those that doe without a warrantable calling put themselves into such places or imployments as doe procure or hasten their deaths §. 12. Of indirect self-murder by doing that which naturally procures that which kills the doer 7. Branch Seventhly if a man doe willingly and wittingly any such unlawfull act as proves the cause or occasion of that which by Gods providence in just judgement kills him or takes away his life he indirectly murders himselfe as a drunken man that falls into a ditch or a pit and is drowned breakes his neck off his horse dies by surfeits or the like he is in this degree guilty of his owne death for the cause of the cause is the cause of the effect Causa causae est causa causati such a mans precedent unlawfull course or disposition is so farre from excusing the consequent effect that in a sort it doubles his sin a man that kills another when he is drunk is not excused but hanged when he is sober §. 13.
self-murderers successe and atchievement herein is quick and great beyond expectation except the Lord be minded here to punish such an one with paine as well as in the life to come 3. Obstinacy Thirdly a self-murderer is constant or rather obstinate in his resolution and indeavours to kill himselfe contrary to all good counsell let ts and impediments objected to hinder him from the same in so much that if such self-murderers at any time be crossed of their opportunities and disappointed in their attempts of killing themselves or that they be hindered or do but hurt and not forthwith kill themselves they are sorry for their disappointment and do continue more desperately their resolutions and indeavours untill it be done by them the medicine doth here irritate the disease which is a deplored and desperate case so that they must perish if the Lord God do not mercifully step in to pull them by repentance out of that fire of destruction or by some other over-ruling meanes prevent it that by living they may be saved Observe It is dangerous to give way to Satan in this point wherein he is hardly resisted Here wee may learne how dangerous and pernicious a thing it is to give way to Satan or to our owne exorbitant thoughts in this or in any such ill or unnaturall motions to sinne For by entertainment thereof we are taught from hell to be pregnant ingenious industrious diligent and obstinately desperate to commit the same in the meane time being restlesse untill it be done the execution or performance whereof is most hardly prevented where the doing of it is peremptorily resolved and all our indeavours set to accomplish it the reasons hereof are two Reason 1. Against knowledge and resistance First in regard that it is concluded and resolved upon and attempted with the overthrow or contempt of so great knowledge and resistance naturall and divine against which when such purposes prevaile there is nothing left to withstand the performing of the same but that such outragious corruption having broken over the banks that impaled it may rage and range without resistance as it list Reason 2. The danger of self-murder not knowne by experience Secondly the performance of self-murder resolved upon is hardly prevented because the true danger and evill thereof in the full extent and latitude thereof is not knowne by experience to the living for of those that die so by their owne hands none doe returne to tell tales how it fares with them afterwards except we credit the report of Virgill who affirmes from Aeneas his observation in his fained descent into hell who there did see self-murderers in a very low region and miserable estate that would now full gladly indure poverty and all hard travell and miseries in this world so as they might be in it againe out of their present miseries Virgil. Quà m vellent aethere in alto Nunc pauperiem duros perferre labores Self-murder is such an act as a man can doe but once in all because it concludes and finishes his life so as hee can have no more time either to get experimentall knowledge of it what it is or yet to be able by repentance to reforme it seeing it is not in mans power to quicken and give himselfe life againe that hee may use it better than he hath done And therefore in this respect self-murder is the most dangerous and worst sinne that a man can commit for after other sinnes how hainous soever a man may have time and meanes of repentance and salvation but after this he can have none CHAP. 15. The self-murderers motives to kill themselues §. 1. Men by abused reason sin worst The noblest creatures faile most ALthough that the crime of self-murder be naturally most horrible yet men only of all creatures do venture upon it and doe it the noblest creatures are subject to commit the foulest errors as men and Angels and of men the inlightned only can sinne that mortall sin against the holy Ghost for they that are able to doe most good by perverting of their abilities are able to doe most mischiefe David in that respect was more affraid of Ahitophel a 2 Sam. 15.31 than of all the rest that were against him Reason abused But that man may doe this horrible fact of self murder more boldly and securely without being over-ruled by the check of his conscience he abuses his reason to encourage him to doe that the uglinesse and unnaturalnesse whereof might otherwise deterre and astonish him from it For all such grosse facts condemned by the light of nature and apparent reason man doth vaile and maske under specious pretexts before hee dares venture to enterprise the doing of them in cold blood and likewise he obscures the contrary vertuous courses by aspersions of titles and names of disgrace labouring if it were possible to make vertue vice and vice vertue condemning the generation of the righteous and justifying the wicked turning hell into heaven and heaven into hell because the majesty and glory of the truth is such that none dares to looke it on the open face and revile and smite it but as they first attire and maske it under the habit and name of vice as the wicked Iewes did first blind-fold our blessed Saviour and then stroke him on the face a Luke 22.64 So farre doth man abuse his reason whereby hee excells beasts that thereby he doth make himselfe worse than the worst of beasts of whom none will kill themselves in any case No reason for self-murder For a man to murder himselfe there is no reason indeed for although he doth it not but as hee thinkes upon good reason yet this reason of his is neither from the nature of that action as if it were in it selfe a lawfull duty to be done nor yet is it reason elicite or drawn out from inbred principles and motives in nature or from other light acquire by the truth of God because there can be no good reason against the Word and Law of God who is the Lord of nature For reason is never repugnant or contradictory to it selfe neither is any thing opposite to reason in any thing but in unreasonablenesse as nothing is opposite to truth but error And for nature in man it cannot naturally yeeld any reason from it selfe why it should destroy it selfe because it is monstrous that one should be two and that division should be in unity and that instead of good it should attract to it selfe evill But all the pretense of reason that a self-murderer can have to kill himselfe is onely from externall motives which are without a mans selfe whereupon and from whence self-murderers doe impertinently conclude and endeavour to kill themselves No true cause of evill But there is no true cause or reason why any man should doe evill no not for the greatest good should we doe the least sinne because there is no evill
their eternall future happinesse in the world to come to abandon all thoughts of self-murder that consideration of present things may not wholy possesse and take them up from minding and intending the spirituall good of their soules and the future felicity of a better life but that they may order all their wayes and actions so as the same may not prejudice but advantage the good of their soules and advance them to and in the estate of glory Self-murderers regard not their souks But it seemes by the practice of self-murder that self-murderers either thinke that they have no soules but are as irrationall brutes of whom death ends all or else that they undervalue their soules as things nought worth and are regardlesse of their future estate in the world to come as if neither of them were worth their care and respect that for the same they should frame their course and order their practice and otherwise than they list themselves and in that respect are wilfull mad Atheists What they should consider If self-murderers doe conceive that they have soules that are superstites remaining after their death and beleeve that there is a life of happinesse or misery to come after this then should they be mindfull of the same and consider what shall become of their poore soules and what their state shall be if they doe kill and rid themselves out of this life and world and whether salvation or damnation is the portion of self-murderers §. 2. That all that kill themselves are not properly Self-murderers nor in their estate of damnation All self-killers are not properly self-murderers About determining this great question concerning the sinall estate of self-murderers whether they bee all damned in hell or any of them saved in heaven we are first to consider that all that fall by their owne hands or meanes are not self-murderers as hath beene formerly shewed in divers exempt cases in the chapter of direct bodely self-murder Chap. 12. §. 5. to which I referre the reader For although all self-murderers are self-killers yet all self-killers are not self-murderers they are not termes convertible or reciprocall because although they may agree and be the same in themateriall part or substance of the action They differ formally yet they doe differ in their forme and nature of Anomy or sinfulnesse which doeth varie and alter the kinde that it is not the same properly with the other and so it is not simply subject to the same effects and Consequences thereof Whereupon not only by the verdict of divine reason but even also by the Courts of humane Iudicature about feloes de so such are acquitted as are expressed Chap. 12. § 5. In the exempt cases As if a Child kill it selfe that hath not attained to age of discretion or to use of reason or if a man or woman kill himselfe that is an Ideote or naturall foole or is mad constantly or in a fit of Lunacie or of a Fever or Calenture or in a fit of Phrensie how ever involuntarily contracted or by mischance no Court of equity or Iustice in advised well informed proceeding will condemne such an one for a self murderer and accordingly so dispose of his body and goods as of self-murderers For for them to exempt such from the number and censures of self-murderers their reason is good because it is most inbumane and unreasonable so ignominiously to condemne and censure persons for self-murderers whose case deserves pitty and commiseration for their lamentable suffering both in their death and also in that evill of calamity which is the cause of it against or at least without the free consent of their wills and therefore to punish a fact neither of their proper effecting nor advised approving by addition of more misery were most unjust Hereupon it necessarily followes that the persons justly acquitted and exempted from the number and censure of self-murderers by the verdict and Judgement of men as such to whom usually the Church grants communion of Christian buriall with other priviledges of holy Church after their death cannot in charity be denyed by it the happinesse of salvation §. 3. That proper and direct self-murderers are all reprobates and without the state of grace All self-murderers are damned The proper subject of this question about salvation are not the persons aforesaid salling by their owne hands in the foresaid cases who are not properly self-murderers But those only that out of deliberate Iudgement doe advisedly wittingly and willingly kill themselves contrary to the meanes and power that they have to the contrary if they list to use the same as they might of these I say and doe peremptorily conclude that they all and every of them that so murder themselves are certainly and infallibly damned soule and body for evermore without redemption which I will pregnantly prove by five strong and undenyable arguments and reasons Reasons 1. None in the state of salvation can be properly a self-murderer First because none doe nor can so murder themselves but unregenerated and reprobate persons who dying in that estate cannot possibly be saved For both the transcendent greatnesse of that sinne of self murder in it selfe and perfect forme considered and in all the circumstances thereof for manner of doing of it And also the full measure of the wills exorbitancy in a plenary consent and the indivertible indeavours of the minde and all the powers and faculties of these self murderers presumptuously to doe this vile execrable act against all resistance and helps to the contrarie is such as cannot be incident to any godly body that shall be saved Of the regenerated preserved Because in those that are truly adopted of God both the power of sinne formally considered in that degree of Anomie and excesse of enormity is by saving grace and the Spirits working in them broken and bridled that they cannot breake out into the same so extremely as others doe And also their wills are brought under such conformity to the rule and command of God and of his spirit and all their powers faculties and dispositions are in some measure so-inclined to goodnesse and divine obedience that they can never transgresse into any odious grosse sin without far more reluctancy opposition and hinderance in themselves against it from light of Iudgement divine restraint and from antipathy of renewed inclination than can be in any that is wicked or unconverted who running in an unregenerate estate with such a full Careere sometimes upon the rock of self-murder doe therein outstrip others so farre that they overshoote themselves beyond all bounds of salvation and are all certainly damned even in the judgement of men here on earth who have no better esteeme of them but as of damned Reprobates who by their owne meanes and procurement perish for ever not onely by and for the odious act of murdering themselves but together with that for their former wicked impenitent life and are not saved
over-ruling providence hindering the execution and turning his will 2. Be observant of the tempted Secondly men should bee observant of such persons 1. To spie out the causes both to fish and spie out the outmost hidden lurking undiscovered causes thereof that the same may be removed that hinders the cure 2. To watch him that he do it not and also to watch him against all oppertunities and meanes whereby hee may accomplish his act of self-murder 3. Humane forcible restraint Thirdly they are to use outward forcible restraint to such an one as to a mad man shutting him up and keeping meanes of self-destruction from him as much as may be The putting by of the violent attempts and passions of self-murder which comes by fits ague-like not only restraines the act for the time beeing but may also counter-check and abate the rage of it that by degrees it may be prevailed against and asswaged Comparison as agues many times are cured accidentally by very impertinent modicines putting by the fits Observe None are self-murdered but by their owne fault From that which hath beene said touching the Antidotes for self-murder we may observe that it is a mans owne fault if he perish by self-murder in neglect of using the meanes against it Comparison For as there are medicines for all diseases so are there meanes of preservation against all sinnes too how great soever they be to prevent them and these meanes are within the reach of a mans power to use Note The benefits of recovery frō the temptatiōs of self-murder If a man once deeply plunged into these temptations of self-murder do christianly overcome the same and be soundly recovered he hath thereby a good pledge never to be so tried againe and hath a pawne and evidence of victory against other sinnes if he doe his best against them Vse of it And also for this deliverance such a one is bound to be ever exceeding thankefull to God Vpon the cure dangers Upon preservation and freedome out of these temptations of self-murder a man is to take heed of two great dangers 1. Security c. First security self-confidence and presumption whereby those corruptions and sinnes may closely grow upon him that may bring him into as dangerous a condition for his salvation as we see how Hezechia after his recovery out of his mortall sicknesse fell into other sins as he manifested by his oftentation to the messengers of Babylon in boastingly-shewing them his treasure and strength all which cost him deare a 2 King 20.13 2. Vnprofitable life to goodnesse The second danger to be avoided after such a recovery is unprofitable living when such a man spends not the life that God hath given him in speciall manner to Gods glory to the good of others and to his owne salvation which is the maine end why God gives us our lives and for the attainement thereof if we spend them not it were better for us not to live Observe The various states and great dangers that God carieth man through are very remarkable and Gods worke therein is gracious and wonderfull for which we should ever praise his glorious and blessed name with constant dependance upon and dutifull obsequiousnesse to him in all our life and wayes which God grant we may do Amen FINIS AN ALPHABETICALL Table of the materiall Contents of this Treatise directing to the Page where the same is contained or begun A ABsurdity Page 204 Abuse of power Page 162 Abuse of lawfull things procures indirect self-murder Page 109 Abused Scripture most harmefull Page 198 Act How one act of self-murder gives denomination to the doers Page 175 Actions are good not onely from intention Page 241 Adam In Adam all are self-murderers Page 124 Advancement Hope of advancement abused to evill Page 245 Adventuring Of mans adventuring upon sinfull courses the causes Page 69 Of adventuring for saving of soules and for Religion Page 141. 143. Adversity Persons in adversity how to be observed and helped Page 231 Advise To advise the tempted Page 323 Advisedly a self-murderer kils himselfe Page 160 Afflictions spirituall Page 164 Afflictions not simply evill Page 228 Of afflictions occasioning self-murder Page 211. c. In afflictions how men should order themselves Page 231 Afflicted persons doubly burdened ibid. Affections Head-strong affections and ambition are causes of mis-understanding the Scripture Page 197 Ambition cause of self-murder Page 216 241 Amorous discourses how hurtfull Page 195 Anger the cause of self-murder Page 232 Anger against a mans selfe for his sins Page 234 Antidotes for self-murder Page 311 Antiquity of self-murder Page 177 Apostacy Of finall apostacy Page 75 Apparent How it is apparent that men murder themselves Page 176. 178. 181 Apparent good affects the understanding Page 208 Appearing of fellons voluntarily at Assizes Page 135 Application of the meanes of self-killing Page 185 Application of the Word against temptations Page 315 Arguments against self-murder Page 262 274 How arguments are deemed weak or strong Page 191 Ashamed to do good Page 222 Authority man hath not to kill himselfe Page 281 B Badnesse Conceited badnesse of estate cause of self-murder Page 164 Baile for Fellons how by them to be freed Page 135 Being Goodnesse of being Page 259 Behaviour Godly behaviour signe of spirituall life Page 39 Gastly behaviour a signe of subsequent self-murder Page 260 Beleeve To beleeve errors men are strong Page 206 Benefit the benefit of well spending our lives Page 19 Benefit of death encourages against dangers Page 126 The benefits of recovery from temptations of self-murder Page 325 Beware of self murder Page 182 Blame Men blame God to excuse themselves Page 207 Blessing A blessing may become a judgement Page 166 Blindes What blindes men Page 209 Body of mans body and its works 81 with its threefold consideration ib. How the body suffers by and for the soule Page 82 The bodies imployment in murdring it self Page 162 Braves Of Braves Page 112 Publishing Of publishing the Gospell amongst Heathens Page 142 Burning Of burning of a Ship in fight by her own Master or company Page 138 C Calamities The diverse sorts of calamities Page 211 Calling Killing ones self in discharge of calling is not self-murder Page 174 Capacity Shallow capacity is cause of mis-understanding the Scripture Page 197 Capitall-crimes against human laws procuring death Page 121 Capitall-crimes how a man is to reveale against himselfe Page 137 How capitall-crimes make way for self-murder Page 256 Care Mans care of his naturall and spirituall life Page 4 Mans care ought to be most for his spirituall life Page 42 Our care to be preserved from soule-destruction Page 79 Mans care to live well Page 206 Our care to know and obey the truth Page 210 Carefull of what men should be most carefull Page 289 Carnall reason dislikes of strict obedience Page 62 Cases of leagnes and society of warre of infectious places or
company Page 102 119 Sixe cases of desperate hazard Page 112 Three exempt cases Page 125. 127. 143. Two cases Page 141 Foure cases of adventuring life for Religion and salvation Page 143 144 145 146. 149 Of five exempt cases Page 172 Caveat A caveat against vaine praise of self-murderers Page 194 Cause there is no true cause of sinfull evill Page 191 The true causes of self-murder upon the occasion of afflictions Page 225 Censuring of censuring beware Page 231 Certainty Of the certainty that many men murder themselves Page 176 Cheerefulnesse a preservative of naturall life Page 13 Christians murdering themselves are most blameable Page 179 Self-murdering Christians are indeed worse than Heathens Page 180 Church In the Church self-murder fals out Page 177 To the Church self-murder is hurtfull Page 273 The Churches judgement of self-murderers Page 297 Commission of evill how to be avoided Page 149 Of Common-place Preaching Page 196 Common-wealth The Common-wealth is wronged by self-murder Page 271 Condemned persons may not kill themselves Page 265 How a condemned person is to submit to take his inflicted death Page 266 Concealement Of concealement of troubles beware Page 231 Conference Christian conference and company how usefull Page 29 Confession Of confession to prevent self-murder with the Caveats benefits and hinderances of it Page 316 unto page 323 Of confession of truth with danger of life for the same Page 145 Confiscation Of confiscation of the goods of self-murderers Page 278 Conscience A troubled conscience an occasion of self-killing Page 217 For case of conscience troubled about crimes what is to be done Page 137 Ease of conscience is not from our selves Page 219 About ease of conscience by ill meanes Page 235 For peace of conscience what is to be done Page 236 Distressed conscience cause of spirituall phrensie Page 251 Consider What men should consider Page 289 Consideration of our courses Page 157 Contemners of the meanes of life Page 61 Contentment good against self-murder Page 312 Conversion Of mans conversion Page 30 Covenant Of covenant with persons destinate to destruction Page 119 Course Our morall course in this life fore-shewes our future estate Page 79 Ill courses are harmfull Page 158 Covetousness cause of self-murder Page 215 Councill of Bracara against self-murder Page 277 Creatures The most noble creatures faile most Page 189 The degrees of the creatures being Page 274 The creatures by nature condemne self-murder Page 283 Custome Some customes cause of error in judgement Page 192 Custome in India and Lemnos Page 193 Of custome contrary to reason and Religion Page 194 Customes ought to bee examined whether they be wicked ibid. D Damneds misery in hell Page 166 Danger Prevention of dangers neglected cause of self-murder Page 92 Danger of self-murder how not knowne Page 188 Dangers upon delivery from temptations of self-murder Page 325 Dangerous undertakings how to be shunned Page 17 Dangerous persons and places are occasions of indirect self-murder Page 93 It is dangerous to give way to Satan Page 188 Darings Deadly attempts upon darings self-murderous Page 116 Deadly things to be resisted Page 16 Death is a thing of great importance Page 1 Of death in murder Page 48 Benefit of death encourages Page 126 Vncertaine death for certaine publick good Page 128 Certaine death for Superiours and friends Page 129 Certaine death for certaine and greater publick good Page 131 Death is not the ultimate end of self-murder Page 163 Touching our deaths we are onely to be passive Page 206 Death worse than affliction Page 229 Death is not subjected by God to mans free will Page 276 Deceived Many men are deceived in their estates Page 155 Men are more deceived in the meanes than in the end Page 143 Discerne How to discerne things that differ Page 172 Destinie How conceit of destiny perverts judgement Page 201 Decrees Mans ignorance of Gods decree Page 204 No man is saved for fulfilling the will of Gods decree Page 205 The will of Gods decree none can overthrow ibid. Defence In defence of Religion what is to be done Page 144 Deficiency of man in Adam and in himselfe to be saved Page 59. unto 66. Degrees Of the degrees of sin Page 89 Denomination is given from habit and practise Page 175 Deodands How self-murderers goods be deodands Page 278. 299 Desire of death lawfull and unlawfull Page 257 Desperation cause of wicked revenge of sin upon ones selfe Page 235 Desperation a degree of entrance into self-murder Page 256 Destroy To destroy is the effect and end of self-murder Page 160 Destruction For destruction way is made by ignorance Page 210 Die To die in what estate is bad Page 281 Difference of sins Page 76 Difference betweene direct and indirect self-murder Page 85 Direct bodily self-murder defined Page 84 How direct bodily self-murder is greater than indirect Page 88 Direct bodily self-murder what it is in the nature of it Page 159 Of direct self-murderers Page 175 Direct self-murder is a morall and mortall act Page 159 Disappointment of mens passions and affections Page 219 Discontentment cause of self-murder ibid. Disease Of the same disease all are sick Page 180 Inbred diseases occasioning self-murder Page 212 Disposition Mans disposition is cause of easinesse to do evill Page 184 Distrust Wee ought to distrust our selves Page 57 Divell The divels malice against the truth and Church by self-murder Page 177 The divell hinders good and furthers evill Page 184 Who bee forward to obey the divell Page 206 Of the divels motions cause of self-murder Page 246 Whence the divell hath his power ibid What persons the divell haunts most and how he tempts Page 247 Duels The unlawfulnesse of duels Page 114 Dutie of divine commands is not to be omitted Page 146 Of the kinds of duties Page 147 Of neglect of duties Page 260 Mans dutie marred by self-murder Page 272 E Election Of election of meanes to self-murder Page 185 End The same end severall wayes attained Page 89 Our last end crossed by self-murder Page 279 Error in judgement Page 192 Error of understanding the Scripture how to be prevented Page 199 Mens errour about decree and destiny Page 204 Men are strong to beleeve errours Page 206 Estate Of calamities upon mens estates Page 214 The present estate of the godly is then best for them Page 245 Evill How and why evill cleaves to good Page 3 How by doing evill men mis-spend their lives Page 19 Evill of commission how to be avoided Page 150 Evils of sin determinate by lawes of God and nature Page 151 Evill cannot be an end Page 163 From evils to be freed Heathens murdered themselves Page 179 It is easie to doe evill Page 184. 186 Of evill of sinne there is no proper cause Page 191 Evill of sin brings shame Page 223 Future evill is but contingent Page 240 Evill not to bee done to accomplish good Page 241 Examples By examples self-murderers not deterred Page 282 Vse of examples not to be rules ibid. Examples
damned in hell can be for that sensible misery that they shall suffer both in respect of the differing degrees and also of the natures of the things but punishment of damage and privation of life and happinesse proceeds from want and omission of good whereof wee are to beware §. 10. Of indeavour after spirituall life and of the lets thereof 2. The second use is to stirre us up to indeavour after life spirituall both to get and keepe it by the conscionable use of the meanes thereof For as God gives not this life without our using of appointed meanes so these meanes are within the reach of our power and none do perish but such as are wanting to themselves therein For no man perishes or is saved by an absolute decree of God without respect to his owne courses in the accomplishment thereof as Act. 13.48 it is said that as many as were ordained to life beleeved By a mans constant carefulnesse in the use of the meanes and walking in the waies of salvation it is apparent that he is appointed to life as the Apostle tells us 1 Thes 1.4 Knowing your election for our Gospell came unto you in power c. this life is worth the labouring for if we doe our parts for a thing of that price we may have assurance and comfort of it against the servile feare of the contrary death Letts The lets and hinderances of this endeavour and the causes of this omission whereby men deprive themselves of this spirituall life are specially three 1. Perverted judgment First a perverted judgement and stupid understanding undervaluing the worth of that life as not so excellent and necessary as it is it being not subject to our present naturall senses nor regarded by the world 2. Mis-placed affections Secondly the preferment of the world in the profits and pleasures thereof before it in place or degree after which ungodly men doe more eagerly hunt and therein have more content because they have the same in present possession and it agrees best with their estate and disposition insomuch that it may be said of such men that it is better to be their bodies than their soules as the Emperour said of Herod Macrobius that it was better being his hog than his Son because he killed his Son but spared and fatted his hogs 3. Presumption Thirdly groundlesse presumption that either he hath that life already or that he hath time enough to get it long afterwards or that it may be easily had without meanes or at least without so much adoe makes a man to omit endeavouring after it in due time in use of the meanes and so he misses that life §. 11. Of spirituall self-murder by subjection to death through commission of evill The second degree of self-soul-murder The second degree of self-soul-murder is subjection to spirituall destruction in damnation and everlasting misery whereof man himselfe is the efficient meritorious cause by his owne activity in committing and wilfully doing those sinnes for which death and destruction is threatned a Ezek. 18.4 and is assuredly inflicted upon the impenitent perseverers therein For as by a mans omission of his duty he deprives himselfe of life so by his commission of sinnes hee subjects himselfe to the contrary death the former being as terminus à quo the terme from which men move the latter as terminus ad quem the terme to which they move both which are inseparably united in the same person in whom thereby this spirituall self-murder is consummate to the highest perfection or degree of it whereby it properly may be called self-soule-murder §. 12. Of the meanes of destruction by breaking the Law By sins of commission The deadly meanes whereby men kill their owne soules and subject the same to eternall positive destruction are the sins that they wilfully commit and continue in in such kinds and degrees and manner as cannot consist in them with grace and salvation and are of two sorts 1. Against the Law of negative commands First such as be against the prime law of Nature by transgressing the negative Commandements of God whereby the transgressours doe subject themselves to that punishment which is called poena sensus or punishment of smart or damnation in hell For by sinne entred death Rom 5.12 Rev. 21.8 Prov. 19 16. The properties of soul-murdring sinnes The properties of the course and sinnes of Commission whereby a man becomes guilty of self-murder of his soule are foure 1. They are grosse Although the nature of all sinnes be mortall deserves death and disposes a man for it yet those that be of the grossest kinds and in the highest degrees of exorbitancy such as Hosea speakes of cap. 4.2 are specially said to be mortall for their extreame contrariety that they have to God and his justice their inconsistency with grace and for their apting and disposing of those to destruction that live in them so that by committing such sinnes men doe cast their owne soules into the gulfe of perdition 2. Wilfull Secondly when they that commit those sinnes or any of them doe willingly doe the same and live in them against the light and checks of their owne consciences as our Saviour charges the Pharisees Iohn 9.41 then are they self-condemned and do wittingly destroy their owne soules without excuse of ignorance or of want of power to have avoyded the same seeing as there is in some naturall notions of the Law in the minde such as the Gentiles have Rom. 2.14 So likewise all men have some remainder of power to forbeare sinnes in their grossest kinds and degrees if they were not wanting to themselves and therefore as all men specially the wicked within the Church shall be judged by the Law so they shall have nothing to plead to excuse why they should not be damned for their grosse transgressing of it 3. Obstinate Thirdly when men commit those sinnes with eagernesse and delight from and upon advised judgment and wilfull resolution with contentment in the acting of them and defending or excusing them when they are done as did Saul 1 Sam. 13.12 and do fall to opposing censuring and condemning the contrary course of vertue and godlinesse in the persons that doe practise the same whom therefore they hate and persecute a 1 Thes 2.15 such persons are in a course of destroying their owne soules by setting themselves with a high hand against God provoking him to his face to fall upon them for revenge 4. Presevered in Fourthly by this course of sinning a man murders his own soule when he goeth on and incorrigibly perseveres therein passing from evill to worse hardning his owne heart against all reproofes and amendment storming against and abusing all the meanes of his recovery to his deeper plunging in wickednesse and destruction for although hee would willingly misse hell and bee rid of the guilt of his sinne that troubles his conscience
sometime yet the corruption and practise thereof he loves and entertaines which is sweet in his mouth and which hee hides under his tongue as Zophar saies b Iob. 20.12 as upon persevering in well doing attends eternall life so unto them that are contentious and doe not obey the truth but obey and continue in unrighteousnesse indignation and wrath is their portion and tribulation and anguish shall be upon every soule of man that doth evill Rom. 2.6 7 8 9.10 §. 13. Of the causes of mens adventure upon sinfull courses Reasons of mens so living The reasons why men do so desperatly venture upon such deadly courses and continue in them to the destruction of their owne soules are specially two 1. Seeming good First because the same seemes good to them in regard of the blindenesse of their minds a 2 Pet. 1.9 that cannot truly discerne things that differ and in regard of their unregenerated affections which do sympathize and comply best with such courses and because they are self-deceived by a seeming goodnesse of profit or present pleasure in them which they preferre before true morall goodnesse and therewithall do rest and content themselves in the ignorance and want of better comforts but a wise man will beware of self-deceit by trusting to his owne opinion or sense considering that there is a way that seemeth right to a man but the end thereof are the waies of death Prov. 14.12 2. Want of faith The second cause of mans boldnesse in adventuring to run an unlawfull course with the perill of the damnation of his soule is want of true faith to beleeve the threatnings of God in his word against the same or at the least they suppose that the judgments will not be so bad and intolerable as is given out or they hope they shall escpe them or they comfort themselves with conceit of their fellowes company and doe imagine God to be all mercy and no justice the reason hereof is both their not discerning nor regarding of the spirituall judgments of God upon them which are the greatest and worst and such as they see not sensibly and also because sentence against an evill worke is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe evill Eccles 8.11 the flourishing of men in their owne ill condition hardens them and staggers the godly b Psal 73.12 13. §. 14. Of spirituall self-murder by sinning against the Gospell The second kind of sinnes of commission are against the Gospell The second kind of soul-killing courses are sinnes committed against the Gospell which is the only remedy given for transgressors of the Law that when they are condemned for their disobedience to the Law they may be saved by their obedience to the Gospell without which they cannot but perish This Evangelicall obedience differs from legall obedience in foure points 1. Obedience of the Gospell differs from obedience of the Law Done by Christs power First whereas legall obedience is originally required to be done by a mans owne power and strength Evangelicall obedience is to be done by us through the power of Christ and his Spirit working in us and by us inabling us above the power of nature 2. Acceptable with infirmity Secondly no obedience of the Law is acceptable to God from those doing it as under the Law for justification by their workes except the doers thereof be pure from inherent corruption and doe their actions in their highest degree of morall perfection without any defect therein but for the obedience of the Gospell it is accepted by God from the hands of sinfull men as perfect if it be in truth and sincerity although accompanied with many involuntary defects in our beleeving and repenting 3. It includes legall obedience Thirdly perfect legall obedience yea any obedience of the Law as legall whose performance respects justification excludes Evangelicall obedience with which in that sense it cannot consist seeing justification both by workes and faith both by the Law and Gospell are incompatible as the Apostle proves Rom. 3.28 Gal. 2.16 But Evangelicall obedience includes legall obedience as inferiour and subordinate to it for there is an Evangelicall use of the Law under the Gospell both for preparation to the beleeving of it and also for sanctification of life ordered thereby by assistance of power from Christ for manifestation of the truth of Gods grace in us to the workes whereof although imperfect a reward is due 4. It respects salvation by another Fourthly the obedience of the Law by it selfe considered respects salvation by way of morall works in our selves but the Gospell respects the same by way of application of merit from another to witt from Iesus Christ the Law cannot cure nor excuse the transgressions committed against the Gospell but the Gospell can heale and deliver us from the sinnes and judgements of the Law whatsoever they have beene and therefore it is that the transgressors against the Gospell are in farre more danger of destruction therby than by their sins against the Law §. 15. Of Infidelity Sins against the Gospell Of these soul-killing transgressions against the Gospell there are foure branches 1. Infidelity First positive unbeliefe or infidelity when a man will not beeleve savingly in Christ to have him to bee both his Saviour and Lord neither beleeves truly the Gospell in its full latitude and contents although litterally hee knowes the same but holds and beleeves deceitfull errors defending the same and applauding himselfe therein and therefore seeing that now there is no salvation but by true faith in Christ those that will not so beleeve according to the Gospell must needs perish a Iob. 3.18 1. Causes of infidelity The chiefe causes of this infidelity are First an innated habit to beleeve error before the truth 2. Secondly our carnall reason deceitfull fancies and humane presumptions upon false principles overswaying our faith contrary to the word of God whereby men turne aside to their owne crooked wayes and perish as it were in the gainsaying of Corah b Psal 125.5 Cure For prevention of this infidelity I conclude with the Apostle take heed brethren lest there bee in any of you an evill heart of unbeliefe in departing from the living God c Heb. 3.12 §. 16. Of Impenitency 2. Impenitency The second kind of sinnes against the Gospell whereby men kill their owne soules is finall impenitency when they neither care nor indeavour to repent for their sins past nor to reforme their lives for time to come but goe on in their sinnes out of love or carelesnesse of them remorse for sinnes in respect of the punishment of them is not true repentance if it bee not specially for the offence of God by them and if a man bee sorrowfull for some grosse sinnes committed by him and doe restraine his practise therefrom it is not sound repentance
comfort that upon our perseverance we shall have happinesse and life eternall So that we need not pleade uncertainty and ignorance of whether we are going to heaven or hell or whether in the state or course we live in we shall be saved or damned seeing that the Scripture makes it manifest what shall be the reward and event of every man according to the state and course he lives and dyes in that we need neither put off the knowledge nor the blame or cause of whether we shall be saved or damned upon our praedestination when wee doe determine the same in the accomplishment thereof by our owne courses CHAP. 9. Of bodily self-murder in speciall §. 1. How bodily self-murder is defined and differenced NOw we are to prosecute the second branch of self-murder which is called bodily self-murder and is thus defined Bodily self-murder is the killing of a mans owne body in destroying of his naturall life by himself his owne voluntary meanes or procurement This kind of self-murder is differenced from spirituall self-murder by two things First by the object that is killed in this the soule and spirituall life is destroyed in that the body or mans naturall life is undone Secondly they differ in the meanes and manner of killing of them the soule or spirituall life is slaine by spirituall and morall meanes the body by naturall or bodily self-willed waies §. 2. Of Mans body and its works Touching the body of man in this case we are to consider three things 1. Considerations First that it is an essentiall part and not onely an integrall part constituting the person of man without which he cannot be a man personally considered and therefore by killing of his body he destroyes his person that it ceases from being or subsisting in this world 2. Secondly the body of man is the organ or instrument whereby the soule works organically and therefore hee that kills his owne body destroyes all those works that the soule was to worke in it and which it cannot doe without it The soules morall workes in the body 1. The morall organicall works of mans soule in the body are of three sorts First such as immediatly intend and concerne the advancement of the glory of God in this life where the living and not the dead do praise him 2. Secondly such works as are serviceable for the morall and spirituall good of the person himselfe which is to bee attained and procured by life before we can come to enjoy it by death 3. Thirdly such works as promore the good of the Church and Common-wealth of both which every Christian is a member and can onely by his life and not after death benefit the same so that by killing himselfe a man wrongs God himselfe the Church and Common-wealth in bereaving them of that service and good which they all might have by his life 3. Consideration The third thing here considerable in mans body is that it with the soule makes the person and so in that respect is the subject or seate of Gods Image and therefore a man in killing of his owne body not only dishonours but also in a sort doth what in him lieth to kill God himselfe as he is similitudinarily in him and incurres the horrible crime of Laesae majestatis divinae or treason against the sacred Majesty of God Observ The body suffers by and for the soule So then the body which is the soules instrument or servant and is no way culpable or nocent but by partnership with and inserviceablenesse to the soule is ill rewarded and indignely suffers by its owne master abusing it to sinne and subjecting it to misery and punishment who is not content to weare it out but after his owne lust breakes and spoyles it whereof hee cannot turne one haire to be white or black hee spares his soule in its sinnes which he should mortifie and in a sinfull course kills his body which he should spare Naturall life is both a blessing of it selfe and also is a meanes of blessing God and others in this world and whereby wee may attaine to everlasting blessednesse hereafter Life is unsure of all which a man deprives himselfe by thus killing of himselfe which cannot be done but against the light and reluctancie of nature in all men whereby the actors declare themselves to bee unnaturall and barbarou monsters Naturall life that is a tenant at will in man is most uncertaine and soone thrust out at doores when it is not secure from him that owes it Man is unworthy of this life that is no more thankfull for it neither more values it nor makes better use of it but after his wastefull expence of it in sinfull courses desperately destroyes it God in his Word never appointed nor commended any meanes for a man to kill himselfe by because where God appoints not the end he appoints not the meanes to attaine it yet man wants not meanes to doe it by perverting his power and skill to that end and abusing other things contrary to the use for which God made them when he purposes to doe such an act so abusing both himselfe and all other things to his owne ruine The body is passive The body is but a passive subject in respect of the soule to whose power and will it is obnoxious and therefore it is the more subject to suffer and it is the more inexcusable sinne to misuse it seeing it neither deserves to be ill intreated at his hand that owes it nor yet hath it power to resist or defend it selfe against the invasions of him to whom it is committed to preserve it In this bodily self-murder not onely doth the soule turne enemy to the body but it moreover makes an unnaturall mutinie against and amongst the members raising by faction a partie for it selfe so causing the hand to stab the body and the parts to be instruments to undoe the whole and thus by intestine opposition a man subverts and pulls downe upon his owne head the tabernacle of his owne body as Samson did the house wherein he was whereby he crushes and undoeth himselfe ordinarily in body and soule §. 3. Of the degrees of self-murder and pronenesse of men to it The degrees of self-murder This self-murder of the body is either inchoate and begun only in purposes and courses tending to the effecting thereof in time if it be not seasonably prevented or else it is consummate in the full accomplishment thereof No man falls into the highest extremities of evill but by degrees the least whereof makes way for and drawes on the greatest Causes of pronenesse to self bodily murder The causes why men often are prone to the self-murdering of their bodies are two 1. First the meannesse of it in comparison of the soule for nature and durance it being but earthly and fraile whereby it must naturally die 2. Secondly in regard that by it the soule is
the truth and Church is bound to doe the duties of his calling notwithstanding any such former restraint or danger of disobedience to it because the power of the Church is but ministeriall under and according to God rather declarative than Soveraigne therefore what she doth tyes not men here on earth to obey it to the destruction but to the edification of the Church or at least to prevent a greater mischiefe And also because the true Church may doe no such acts of deprivation or suspension whereby to intend or effect the destruction of the Church and therefore in that case transgressing of such restraints is no disobedience to the Church but rather an obeying the intent of the same as in times of persecution we have plentifull examples specially of the Church of the Iewes against the Christians A Caveat Yet herein is to be observed that such performance of duties in that case after restraint bee done in mecke patient manner without tumults or forcible opposition of authority submitting with passive obedience where they cannot lawfully performe active This extends not to warrant any schisme or heresie that esteem themselves only to be the true Church as did the Donatists and others to oppose out of feare of their owne ruine the proceedings and restraints of the more Orthodoxe and generall body of a sound Church whose authority doth preponderate and oversway her apostating members so long as by the doctrine publikely taught in her men may be saved and built up §. 30. Against commission of evill upon any humane command or threats Fourth member about commission of evill upon humane command The fourth member of the case wherein a man ought to expose his life to death in causes concerning religion is when a man is desired commanded or threatned to doe any sinne forbidden by Gods word that then hee doe it not although he therefore doe die as Iosephs practise manifests in resisting his whorish mistris a Gen. 39.12 and the three children that would not upon the Kings command worship the golden Image to save their lives Daniel 3.18 Because it is better for us to die than deliberately and wilfully to sinne against God as the woman with her seaven sonnes did choose 2 Mach. 7. according to S. Augustines judgement who sayes that if it be propounded to a man Vt aut mali aliquid faciat aut mali aliquid patiatur eligat non facere mala quam non pati mala b Epist 204. that either he should doe some evill or suffer some calamity then let him choose rather not to doe evill than not to suffer evill Observe How we are to abhorre sin For we are ever to doe that which may most neerely unite us to God our chiefe good and to shunne what may divide us from him which nothing can doe but our sinnes specially those that consist in the transgression of the negative Commandements and are most opposite to God and incompatible with him and therefore those lawes doe binde ad semper to the alwayes observing of them and cannot be dispensed withall seeing God is unchangeable The evill of sinne should be more terrible to us than death it selfe not onely for that it is the cause of death and imbitters it but also because it deprives us of a greater good of our spirituall life that farre exceeds the naturall The beatificall object that sinne deprives us of is the infinite blessed God from whom to be separated is worse than death it self and in that respect rather than we should sinne we should choose to suffer death which is a glorious kinde of Martyrdome and a meanes of advancement to happinesse for the power and practise of the truth laying downe our lives which is a more undoubted signe of grace and salvation than is the suffering of many for holding the truth in opinion and profession Wee should choose rather not to bee than not to bee happy for the originall and end of our being is better than our being it selfe in regard that our happinesse is not of and in our selves but in and from another who is both our beginning and end §. 31. Of the kindes of sinnes of commission to be avoyded Evils of sin to be avoided These sinfull evills that wee ought thus carefully to avoid and forbeare to death are of two sorts 1. Against the law of nature First those that be directly and absolutely forbidden by the Law of nature as fundamentally unlawfull at all times and in all cases for the contrariety that they have against the nature of God and against the inbred principles of reason and conscience of which no question can be made but that wee are alwaies utterly to shun them notwithstanding any humane command or inforcement that may be to the contrary because no human power can dissolve the obligation of those ingrafted Commandements of God and nature Innata Lex Rom. 2.15 that we may be discharged in conscience from keeping of them which would overthrow both divinity and humanity neither can any free us from the punishment of the transgression of them both because equity and Law requires that the soule that sins shall die and also for that there is no power matchable with Gods and natures to protect or free us by force from their vengeance 2. Against the positive Law of God Secondly the sins that wee are to shun and not wittingly and willingly to do upon any threats or worldly danger or for any profit are those that are forbidden by the positive Law and revealed will of God the violating whereof doth wrong the soveraignty and honor of God who is the absolute and onely independant King of all the world and his will the supreame unerring rule of our obedience throughout our lives our transgression whereof is a breach of that loyalty and due subjection which wee owe to that our highest Lord. To whese positive Law conformity is more properly obedience to God than conformity to the Law of nature is by it selfe considered Because the ground of our conformity to the Law of nature is naturall inclination and Reason equally binding Heathens aswell as Christians But the ground of our conformity to the positive Law of God is principally the soveraigne Authority and Will of God himselfe which kinde of obedience is that which is properly of the Church and her members to God and proceeds from faith love feare c. Evangelicall or Thelogicall graces From which obedience to God no wight can absolve or excuse us that we may lawfully and safely subject our selves to feare to please or to obey any other in opposition or contraty to him and his will Reasons 1. Because there is none above God whose will may be preferred or equalled to his to whom all is subordinate in nature state and imployment 2. Neither is any man Lord over the Conscience either to bind or discharge it contrary to the Law or will of God that we
effect the killing of a mans selfe by his owne hands or meanes whereby it is perfected and consummated with self-perdition in a wicked conspiracy of self-destruction by soul and body against themselves Observe Abuse of power and of obedience Wherein is to be observed and condemned both the wretched abuse of the authority and power of mans understanding and will directing and commanding the inferiour faculties and body to doe that which tends directly to destruction both of their parts and-whole and also we may see herein a patterne of unwarrantable obedience in the bodies yeelding to doe that which is unlawfull and ruinates it selfe the superiority of the understanding derstanding and will frees not the body from blame for then why should it suffer with the soule for that act But the sin is the greater by how much the further it extends to involve partizans or accessaries and makes many guilty of the same crime who are to be condemned not only for the fact done by them but also for violating the rights and duties of their places in unlawfully commanding and obeying in that which is evill contrary to an higher rule §. 2. Of the imaginary good conceited to bee in self-murder Object Excl cannot be an end It may be objected that for a man advisedly wittingly and willingly to propound to himselfe and to ayme at that for his end that is his destruction is against nature because the end is or ought ever to be the perfection of the thing that desires it and endeavours to have it and good only is desirable and to be sought after which may content us in the enjoying thereof and therefore the conclusion may seeme to be good that no man can advisedly wittingly and willingly purpose and endeavour to kill himselfe Answ Death is not the ultimate cad Whereunto may be answered although death bee the immediate end intended and sought in direct self-murder yet it is not the ultimate or last end neither is it sought for at any time for it selfe but accidentally and for another thing which is good for obtaining whereof a self-murderer would use that as a meanes Comparison As Physick is immediately desired and taken not for it selfe but for health thereby which is the patients ultimate end in taking of medicines therefore one sayes Mors ut malum non estoptabilis nec optatur per se sed gratiâ alteriê° Death as it is an evill thing is not desirable neither is it of it selfe desired but in respect of some other thing and so is desired per consequutionem non per se by consequution and not of it selfe for death is never desired by a naturall appetite as opposite to that appetite or desire that followes reason either right or depraved because nature is materiatum quid some materiated thing belonging to the person in respect both of matter and forme soule and body so long as they are united and therefore ever desired the good and preservation of the person in that union The imaginary good of self-murder The good ultimately intended and conceited to bee obtained by self-murder is twofold 1. Freedome from evill First freedome from greater evill felt or feared reall or but imaginary which in a self-murderers opinion is no other way avoidable and they despaire to be able to beare it measuring themselves by themselves so as if they cannot shake off the yoke then will they violently dissolve themselves Causes 1. Conceited badnesse of estate The true causes hereof are first the self-murderers conceit that his present or feared condition is worse than any other that can betide him or that he can shift into by death 2. Want of meanes Secondly his want of having or foreseeing meanes of prevention or deliverance from the evils that he despaires to be able to beare causes him to fall upon this wicked damnable course of ridding himselfe from them 3. Impatience Thirdly disobedient impatiency that will not let a man in all things submit to bee ordered by God and an evill heart of unbeliefe that hinders him from trusting and depending upon God for supportation and deliverance Note 1. By meanes of his reason man suffers Man by meanes of his understanding and reason is subject to many more miseries and troubles than any bruite beasts because he fancies many imaginary calamities to himselfe from possibilities in reason that doe as much sometimes affect and trouble the minde as if they were reall although they never be insticted And present troubles men doe aggravate in their esteeme and opinion for measure and extent beyond that which they are in truth and sense so making them needlesly the more importable 2. By meanes of memory And troubles future and past man by his imagination makes present by helpe of his memory and feare overcharging himself with the burden of more than ever God did lay upon him at once Spirituall afflictions And finally in his minde he is capable by meanes of reason of manifold spirituall afflictions farre exceeding those that are upon the body and where of no irrationall creature is capable Imagination And yet of all these troubles the greatest part is imaginary of mans owne needlesse and voluntary contracting by meanes of his abused reason and doe worke most reall and desperate effects even to self murder Although that self-murder be no fit or appropriated meanes to preserve or deliver a man from misery or troubles yet a self-murderer doth use it deeming according to the Philosophers that a lesser evill compared with a worse obtaines the place of good and is to be desired for good a Arist ad Nicom lib. 5. c. 6. Picol grad pol. Minus malum comparatu cum detertore obtinet lotie boni pro bono optabile est which is onely to be understood of the evill of punishment and not of the evill of sin for for to avoid all punishment we are to doe no sin which to doe were a greater punishment and would draw punishment more abundantly upon the doers of the same in evils of sinne there is no choise or lawfull election where all is forbidden 2. Advancement to good The second imaginary good conceited to be had by self-murder is the advancement of a mans selfe thereby to more good or to a better estate than he hath at present either to an estate really better as to absolute good in heavenly happinesse or to fancied or comparative good in comparison of greater evill in the self-murderers apprehension that he may be in an estate lesse miserable as he thinks than that is which he feeles or feares which in that respect he esteemes to be better than the present In these regards self-murderers are willing to exchange their lives by death but of evill properly there comes no good For men gather not grapes of thornes neither will any expect it that is not spiritually mad Oh miserable state of life that is more tedious to a
furniture and power of hell and what their owne wit can invent or abuse for that end Observ It is hard to do good easie to doe evill From hence wee may observe First that whereas when wee are to do good wee are hardly drawne to it and do excuse our backwardnesse by pretence of disability and want of meanes and by alledging of impediments and letts as Moses did a Exod. 4.10 13. the sluggard pretends that a Lion is in the way b Prov. 26.13 But when wee are about to do evill we make no such objections but finde abundance of helps with opportunities and great frowardnesse and readinesse to doe the same Causes 1. Mans disposition The causes hereof are specially two First internall in mans owne will and disposition far more prone to evill than to good where will and inclination are to a thing they will find meanes Causes 2. The devill and evils easinesse Secondly there is an externall cause hereof to witt the devill who doth powerfully instigate and help to do mischiefe according to mens tempers and the outward occasion and the work of doing evill is farre more easie than of doing good because of the entitie that is in goodnesse and the non entity that is in evill goodnesse is an effect of power and evill is more properly an effect of impotency to pull downe is more easie than to build up to erre than to go aright Observe 2. Self-murderers are guilty of abuse of Gods Creatures Secondly we may here observe that he that is a self-murderer is guilty not onely of the vile act of self-murder but also of the abuse of Gods good creatures and of his owne abilities in perverting the same to that unnaturall end contrary to Gods ordination whereby they are in this respect subject to vanity c Rom. 8.20 so that a self-murderer erects a counterwork of creation and use of things against God while he gives being to self-murder against both nature and religion so setting up his owne works of evill against Gods that are good and disposing of Gods good works to his owne vile ends contrary to Gods will and ordination Note whereby it is apparent that such wicked persons are factiously-rebellious against God and disturbers of the peace and tranquillity of all the frame of nature and grace contrary to the Lawes and ordinances of God Sinne is in the world as pestilentiall humors in the body which disorder and indanger all where they are §. 2. Of the application of the meanes of self-killing 2. Application For application of the aforesaid meanes to the wicked act of self-murder there are three things considerable In it 3. things considerable 1. Predestination and determination of the end First the self-murderers premeditation and determination of the end which is his owne death to be effected by himselfe so setting limits to his owne daies as if he were his owne absolute Master and that he were so unhappy that his life were worse than death which death all other creatures do abhorre and that he were so desperate and forlorne for want of present mercy or future hope and that he were so forsaken of all that he can finde none to rid him out of his life and misery but that he must kill himselfe so hastening himselfe by a most wofull exchange into a farre greater misery by so doing than ever it was possible for him to suffer in this world by living although that therein he should live for ever under the most exquisite torments that here he can be capable of 2. Election of meanes The second thing considerable in the application of the meanes to the acting of self-murder is the election and choise of the particular meanes to effect the same all self-murderers do not choose to die by the same meanes For then the way of so dying would be unvariably one and the same in them all Wherein a self-murderer observes three things In election of meanes to kill himselfe a self-murderer observes specially three things 1. Such as best agree with his temper First he is carefull to make choise of such meanes as do best fit and agree with his naturall temper and sexe and are least formidable and terrible to his fancie or sense in the execution such as are familiar to him by daily use or such as in his judgement or sense are least horrible or painfull as Cleopatra that chose to kill her selfe by Aspes making her die sleeping 2. Such as be readiest Secondly a self-murderer makes choise of such meanes to kill himselfe that are readiest at hand and easiest for him to have according to his sexe calling occasions or imployment 3. Most certaine to effect death Thirdly he chooses to use those meanes which in his opinion are most certaine to effect that end most easily speedily and unperceivedly from the knowledge of others that he may not be crost of his designe and aime nor be long in paine Observe 1. It is easie to do evill Here we may observe that there is variety and choise of meanes to doe any one evill or sinne which shewes with what facility and ease we may sinne and perish and with what difficulty and hardnesse wee may doe good and bee saved which cannot bee done by such multiplicity of meanes and waies a right line can bee drawne but one way and the truth is simple and not manifold 2. The folly and madnesse of self-murderers Secondly here appeares the folly and madnesse of those that are so circumspect and carefull about choise of the meanes whereby they would die and are so regardlesse of the morall maner how they die and of their consequent condition that will follow upon such a death Observe every grosse and notorious sin is ever committed with a spice of madnesse accompanying the same because it is done against the dictat of sound reason and of true religion and therefore such men are so frequently in the Proverbs called fooles in respect not onely of the thing they doe but also in regard both of the reasons of their proceedings and also of the fruit and end of their courses touching whom it may be said that they have sowne the wind and they shall reap the whirle winde as sayes the Prophet a Hosea 8.7 §. 3. Of the method of self-murderers The method and maner of execution of self-murder The method and manner that a self-murderer observes in execution of self-murder consists in three branches 1. He observes opportunities First he watches and hunts after all opportunities and affects retired solitarinesse that he may without hinderance kill himselfe 2. Secrecy Secondly hee affects secrecie and expedition to accomplish that vile act upon performing whereof all his indeavours and power being bent and being deserted and left of God and his good Angels and the devill instigating and helping him and all meanes fitly concurring for that execution the
occasion of self-murder they should not be wise-mens rules Page 252 The examples of self-murder all bad Page 282 By examples of self-murderers they are all damned that murder themselves Page 293 From examples the objection of self-murderers answered Page 303 Exchange A bad exchange Page 280 Execution of self-murder Page 187 Executioners of destruction God wants not Page 56 Exercise of spirituall life preserves it Page 40 Experience discovers self-murderers Page 181 By experience the evill of self-murder is not knowne in this world Page 188 F Faith Want of faith is cause of disobedience Page 70 Faith is a help for courage Page 128 Faith overthrowne by self-murder Page 272 Faith is against self-murder Page 274 Fasting and prayer helps to prevent self-murder Page 315 Feare A man should feare himself Page 171 Of feare occasioning self-murder Page 224 How feare makes bold ibid. Feare of sin to come how it occasions self-murder Page 237 Feare how hurtfull Page 314 Fellons When fellons are voluntarily to appeare at Assizes Page 135 Fits of self-murder Page 261 Folly of self-murderers Page 186 Food a preservative of naturall life Page 12 Food neglected cause of self-murder Page 91 Fooles Of naturall fooles killing themselves Page 250 Fortune-tellers cause of self-murder Page 202 Freedome from evill is the conceited good in self-murder Page 164 Friends when and how one may die for them Page 129 How calamities upon friends may be cause of self-murder Page 216 How to friends and posterity self-murder is hurtfull Page 273 What care friends of the tempted to self-murder should have of him Page 323 G Gallants desperatly adventuring Page 112 Generall nature of direct self-murder Page 159 Glory the end of ambition Page 242 God converts man by the Gospell Page 30 Why God converts by meanes Page 31 To depend upon God Page 180 Gods secret will is the measure of his own actions and his revealed will is the rule of ours Page 205 How men blame God Page 207 Self-murder is against God himself and how Page 267 Gods glory wronged by self-murder Page 272 Godly life is a signe of spirituall life Page 38 Good A good-conscience is a ground of choerefulnesse Page 13 Good life neglected how it is cause of indirect self-murder Page 94 For publick good one may die Page 131 The imaginary good of self-murder Page 164 Good is the object of the will Page 167 The kinds of good Page 168 How to do good is hard Page 184 Of good shame Page 222 Benefit of good imployment Page 314 Goods of self-murderers confiscate and why Page 278 Goodnesse The Goodnesse of being Page 259 Both goodnesse and truth are the objects of the understanding Page 208 Gospell The Gospell how published to all mankinde Page 24 How the gospell works spirituall life Page 30 Of the malignity of the sins against the Gospell Page 76 About publishing the Gospell how to adventure Page 142 Grace Of grace habituall and actual Page 35 How grace dies by mans negligence 63 How to cherish it ibid. Of emptinesse of grace Page 218 Conceit that the time of grace is past ibid. The use of being in the state of grace Page 311 What want of grace wrought in the heathen Page 178 Grounds of deceived judgement Page 192. 195. 207. Guilty About answering at Assizes Guilty or not Guilty Page 100 To save the guiltlesse what the guilty is to do Page 136 H Habit gives denomination Page 175 Hainousnesse of self-murder Page 286. 294 Harmefulnesse of self-murder Page 272 Hazard Of desperate hazard and cases thereof Page 112 Heathen histories manifesting self-murderers Page 178 Why Heathens murder themselves ibid. Some heathens thought self-murder in some cases to be lawfull Page 178 Heaven To heaven self-murder is not the way Page 244 For heaven wee are to wait Gods time Page 245 Heresie How self-murder is Heresie Page 233 Hieroms opinion against self-murder Page 277 Historie How by histories self-murderers are discovered Page 178 Holy-Ghost Of the sin against the Holy-Ghost Page 73. 301 Holy life is good against self-murder Page 312 Holinesse is a good meanes to understand the Scriptures Page 200 Honor How affectation of honor caused Heathens to kill themselves Page 179 Calamities upon honour occasioning self-murder Page 215 Hope a preservative of spirituall life Page 41 Humility a meanes better to understand the Scripture Page 199 Humility is a good preservative against self-murder Page 312 Hurt The hurt of self-murder Page 181 288 J Jdlenesse Of idlenesse and how men mis-spend their lives therein Page 20 Idlenesse the divels advantage Page 247 Ignorants killing themselves are not self-murderers Page 173 Ignorance Mans ignorance of Gods decree Page 204 Ignorance makes way for destruction Page 210 Ilnesse of self-murder unknowne incourages to it Page 208 Image of God defaced by self-murder Page 267 Imagination by meanes of imagination man suffers Page 164 Impatiency the cause of self-murder Page 164. 225 Impenitency a sin against the Gospell Page 72 Impertinent Doing things impertinent is mis-spending of life Page 19 Imployment The benefit of good imployment Page 314 Jmpostures of Magitians Page 202 Indifferent Of things indifferent how they become sinfull Page 152 Indirect bodily self-murder defined 84. How the same in some respects is a greater sin than direct self-murder 87. Of indirect self-murder of the body 91. Why the same is treated of in the first place Page 90 Of indirect self-murder by omission 91 Physically wrought ibid. How morally wrought 94. Of indirect self-murder by commission 109. By entring covenant and societie 118. By doing that which naturally kills the doer 121. By doing capitall crimes against humane lawes 121. By transgressing of Gods Lawes Page 122 The properties of indirect self-murderers Page 154 Indowments of man do condemne murder Page 283 Infectious Of presuming into infectious places or company Page 120 About infectious persons in some cases adventuring Page 141 Infidelity its causes and cure Page 72 Innocents suffering by some mistake Page 136 Insufficiency Afflictions insufficiency to cause a man to kill himselfe Page 228 Intention Of mans intention to kill himselfe Page 160 Intention onely makes not actions good Page 241 Invasion is to be resisted Page 17 Josephus his judgement and opposition against self-murder Page 284 Judgement perverted Page 192 How the judgement of the learned obtaines the force of a Law Page 194 How judgement abused is cause of spirituall phrensie Page 251 Justice Concerning Justice 34. and how self-murder is against it Page 263 K Killing Wilfull killing of ones selfe comprehends murder in it Page 47 Knowledge incourages Page 126 Of knowledge of the Scriptures the rules Page 199 Knowledge of a mans selfe needfull to cure his pride Page 227 L Law The transgression of Gods Lawes how dangerous Page 112 Sin against the Law of nature and of God to be avoided Page 150 151. Some Lawes cause error in judgement Page 192 What humane Lawes ought to be obeyed or not obeyed Page 194 Self-murder is against Gods Law and