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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36292	Biathanatos a declaration of that paradoxe or thesis, that selfe-homicide is not so naturally sinne, that it may never be otherwise : wherein the nature and the extent of all those lawes, which seeme to be violated by this act, are diligently surveyed / written by Iohn Donne ...	Donne, John, 1572-1631.; Donne, John, 1604-1662.	1644 (1644)	Wing D1858; ESTC R13744	139,147	240

the possessor the better 6 How I differ from the Donatists arguing from this place that in charity self-homicide was alwaies lawfull 7 To give my Body is more then to let it be taken Metaph. in Niceph Martyr 8 How Nicephorus the martyre gave his body in Sapritius his roome who recanted 9 There may be a case that a man bound to give his body cannot doe it otherwise then by selse-homicide 1 Of the places Joh. 10. 11. Joh. 15. 13. 2 I need not purge my self when anothers crime is imputed to me a Sot de teg Secret Memb. 1. q. 3. b Job 15. 13. 1 Of the place Ioh. 13. 37. 2 Peters readinesse was naturall Pauls deliberate 2 Cor. 12. 15. 1 Of the place Ioh. 10. 15. 2 Why Christ saies this in the present time a Act. 15. 26. 3 Of the aboundant charity of Christ. b De Suidone pa. 1. Notae in Ca. 11. 4 Of his speech going to Emaus 5 Of his Apparition to Saint Charles c Revel Brig l. 1. ca. 59. 6 Of the Revelation to St. Brigit d Suidon p. 1. Not. in Ca. 16. 7 Of his Mothers Charitiy 8 That none could take away his foule 9 His owne will the onely cause of his dying so soone by St. Aug. 10 And by Aquin. because he had all his strength e Mar. 15. f De T●…nit l. 1 cap. 13. g 2. q. 47. ar 1. ad 2. h Mat. 27. 50. 11. And by Marl. because he bowed his head and it fell not as ours in death i Luc. 18. 33. How it is true that the Jewes put him to death 13. Of Aquin. and Syluesters opinion of him k 2. q. 47. ar 1. Con. l Verbo matrimonium 14. Christ was so the cause of his death as he is of his wetting which might and doth not shut the window in raine by Aqui. 15. Who imitated Christ in this actuall emission of the soule m Aquin. supr Ioh. cap 21. l Sophro. prat spir cap. 90. dephter Anco Et Surius To. 1. feb de Sever. Raven m Sind Not. inc 21. ad 6. 16. Vpon what reasons this fashion of dying in Christ is calld Heroique and by like epithites 17. Christ is said to have done herein as Saul and Apol. and such 1 Of the places Iohn 12. 25. and Luc. 14. 26. a Heb. 11. 35. b In Ioh. 12. 25. 2. Iesuites apply particularly this hate c Reg. Iesuit Constit. spirit 8. 3. If the other place noe man hates his owne flesh be against homicide This must be for it 4. S. August denies that this place justifies the Donatists but not in all cases 1. Of the place 1. Iohn 3. 16. 2. All these places direct us to do it as Christ did it unconstraind a Phil. 1. 20. 1. Of the place Phil 1. 23. 2 Of S. Pauls gradations to this wish and his correcting of it 1 Of the place Gal. 4. 15. 2. This was more then vitam profundere by Calvin 1 Of the place Rom. 9. 3. a 1 Cor. 16. 22. 2. That this Anathema was damnation 3. That he considered not his election at that time 1 Of the place Exod. 〈◊〉 3 2. That this imprecation was not only to be blotted out of the history of the scriptures 3. It was stranger that Christ should admit such a slip downward as to wish an escape from death then that Moses should have such an exaltation upward as to save his nation by pe●…ing Yet both without inordinatenes a Pont. Paul ad Amand. Epist. 2. 4. How by Paulinus a just man may safely say to God Dele me 1. Of examples in Scriptures 2. The phrase of Scriptures never imputes this act to any as a sin when it relates the history a Schultet Medul patr pag. 1. in l. 4. Irenaei 3. Irenaeus forbids us to accuse where God doth not 4. Bezas answer to Ochius reason that some Patriarchs lived in polygamy reacheth not our case b Beza de polyg fo 7. c Gen. 29. d Gen. 19. e 2 Sam. 9. 2. 5 For it is not evident that this is sinne by any other place of the Law which was in all his cases And here many examples concurre f Acacius de privileg l. 1. c. 3 1 Of Acts which were not fully ●…murders but approaches a 1 Reg. 20. 35 2 Of the Prophet who punished him who would not strike him 3 That when God invites men to such violence hee sayes so plainly And therefore such particular invitations may not be presumed where they are not expressed 1 Of Io●…as a 1. 12. b Proem in Com. in Iona Vers. 14. 43. 9. c Lyra prolog in Iona. 2 Why Saint Hier. calls only Ionas of all the Prophets Holy 1. Of Samson Iudg. 16. a Pererius in Gen. 49. 16. 2 The church celebrates him as a Martyr b Paul Sever. Epist. 4. 3 Paulinus wishes such a death 4 They which deny that he meant to kill himselfe are cofuted by the text c Fran. de Vict. in relect de Hom. Greg. Valent. tom 3. disp 5. q. 8. p. 1. d Jud. 16. 30. 5 They which say he did not intend his own death principally say the same as we Supra 6 That Saint Aug. his answer to this fact that it was by speciall instinct hath no ground in the history e Aug. de civit Dei cap. 12. f Sayr Thesau Cas. Conse l. 7. cap. 9. Nu. 9. g Pedr. pr. 5. Hisp. 7 Of Says reasons in confirmation of August that Samson pray'd 8. Of Pedr. his reason that it was against the work of God because it was done as it was desired h v. 22. 9 That he had as much reason and authority to kill himselfe as to kill the Philistims and that it was only the glory of God i Fra. Georg. probl 438. 10. Samson in this manner of dying was a type of Christ. k Perer. in Gen. 49. 16. 1 Of Saul 1 Sam. ult 2. Whether the Amalekite did help to kill Saul a 1. Sam. ult b 2. Sam. 1. c Antiq. l. 7. cap. 15 d Hist. Schol. 3. Whether Saul be saved or no. e 1 Cro. 10. 13. Lyra. 4. In what cases the Iews and Lyra confess that a man may kill himselfe 5. Lyra's reasons why Saul is to be presumed to have dyed well f Notae in Sindou c. 21. Nu. 6. 6. Burgensis reason to the contrary that if Saul were excusable the Amalckite was so to 7. Of Sauls Armor-bearer 1. Of Achitophel 2 Sam. 15. vers 14. 2 He set his house in order And he was buried 1 Of Judas Mat. 27. 5. Act. 1. 18. a Act. 1. 18. b Euthym. in Com. in Matt. c Brent in Act. 1. 18. d Oecum ●…n Collect. Act. Apost 2. He dyed not by hanging himself in the opinion of Euthymius 〈◊〉 Oecum Papias S. Iohns disciple and Theoph. e Theophilact in Mat. 7. 3. By what meanes many places of scriptures have beene otherwise accepted then they intend 4 Iudas not accused of this in the story nor in the two propheticall Psalms of him f Psal. 69. ct 109. 5 Origens opinion of his repentance g Ex not Em. Sâ in Mat. 27. h Aquin. catena aurea 6. Calvin acknowledges all degrees of repentance which the Romane Church requireth to salvation to have beene in Iudas i Iu Mat. 27. 4. k 23. q. 5. Tu dixisti glos 7 Petilianus his opinion of his Martyrdome l Ibid. Si non licet 〈◊〉 Iudas act had some degrees of justice by S. Aug. 1. Of Eleazar Macab 1. 6. 46. Jos. Aut. 12. 15. 2. All confess that an act of vertue 3. The destruction was certaine 4. He did as much to his owne death as Samson 5 The reasons of his act in the text 6. S. Ambrose his extolling thereof a Cajet in 16. Iud. 7. Cajetanus his reason for Eleazer's justification appliable to very many other cases of Self-homicide 1. Rasis Mat. 2. 14. 2. His reasons in the text a Aquin. 22. q. 64. ar 5. b Aristotel●… Ethic. l. 3. c. 7. c Supra fo 130 3. Whether it be pusillanimity as Aqui. August and Aristot. says d August de civit Dei l. 1. c. 22. 4. S. Aug. confesses that to have beene greatnes of mind in Cleombrotus e c. 23. 5. How much great examples governe f Vell. Paterc de morte Grac. g Supra h Diog. Laer. l. 6. 6. That it was reputed cowardlines in Antistbenes extreamly sick not to kill himself 7. Vpon what reasons Lyra excuseth this and like actions i Relect. de homicid resp ad ult argum k Sotus l. 2. de just q. 3. ar 8. l Valeu to 3. disp 5. q. 8. 8 Burgensis reasons confesses he might have had just causes 1. Why I refraind discours of destinie herein a Alcor A20 65. 2. Man made of shadow and the devill of fire by the Alcoran 3. Our adversaries reasons contradict one another b Alcuin Ep. 23. 4 No praecept given to love our selves 5 Encouragements to contempt of death c Cypr. Serm. de mortalitate d Gratiar act de cons. e Chyrurgia mag de ulcer f Aphor. l. 2. 38. 6. Why I abstaine from particular directions g Ennodius ad Celul 7. Laws forbid ordinarie men to cure by extraordiry meanes yet the Kings of England and France Spaine cure so h Paracelsus Chyrurg Mag. tract 2. cap. 8. et de trans cap. 10. i Pet. Pomp. de incant c. 4. k Cassanaeus catal glo mun par 5. consider 1. l Cassian l. 17 cap. 17. ad 25. As Hier. Orig. Chrysost. and Cassianus are excusd for following Plato in the toleration of a ly because the church had not then pronounced so may it be in this m Observat. in Cassian in fine l. fo 740. Cornelius Celsus sent 15.

ΒΙΑΘΑΝΑΤΟΣ A DECLARATION OF THAT PARADOXE OR THESIS that Selfe-homicide is not so Naturally Sinne that it may never be otherwise WHEREIN The Nature and the extent of all those Lawes which seeme to be violated by this Act are diligently surveyed Written by IOHN DONNE who afterwards received Orders from the Church of England and dyed Deane of Saint Pauls London Jo Saresb. de nugis Curial Prolog Non omnia vera esse profiteor Sed legentium usibus inservire Published by Authoritie LONDON Printed by John Dawson TO THE Right Honourable THE LORD PHILLIP HARBERT My Lord ALthough I have not exactly obeyed your commands yet I hope I have exceeded them by presenting to your Honor this Treatise which is so much the better by being none of mine owne and may therefore peradventure deserve to live for facilitating the Issues of Death It was writ●… long since by my Father and by him forbid both the Presse and the Fire neither had I subjected it now to the publique view but that I could finde no certaine way to defend it from the one but by committing it to the other For since the beginning of this War my Study having been often searched all my Books and al-most my braines by their continuall allarums sequestred for the use of the Committee two dangers appeared more eminently to hover over this being then a Manuscript a danger of being utterly lost and a danger of being utterly found and fathered by some of those wild Atheists who as if they came into the World by conquest owne all other mens Wits and are resolved to be learned in despite of their Starres that would fairely have enclined them to a more modest and honest course of life Your Lordships Protection will defend this Innocent from these-two Monsters Men that cannot write and Men that cannot reade and I am very confi dent all those that can will think it may deserve this favour from your Lordship For although this Booke appeare under the notion of a Paradox yet I desire your Lordship to looke upon this Doctrine as a firme and established truth Da vida osar morir Your Lordships most humble Servant Io DONNE From my house in Cov●…nt-Garden 2●… Authors cited in this Booke BEza B. Dorothaeus Bosquierus Athenagoras Causaeus Trismegistus Theodoricus A. Niem Steuchius Engubi Ennodius Pererius Zamb ●…us Alcoran Corpus Iur Canon Carbo Summa Summarum Polidorus Virgilius Matalius Metellus Praefat in Osor. Histor. Pierius S. Ambrosius Cardanus Tholosa Syntagm S. Cyprianus Haedri Junius Emanu●… Sâ Nicephorus S. Gregorius Vasques Clarus Bonars●…ius Corpus Iur Civil Binnius Bracton Plowden A Gellius Tertullian Climacbus Basil Filesacus Campianus S. Hieronimus Ben Gorion Plinius Paleotus de Noth Canones Poenitenti Clemens Alex Sotus Bodin Sylvius Middendorpius Lucidus Arpilcueta Fabricius Hist Ci●…ro Windeckus Lipsius Porphyrius Damasus Feuardentius Eusebius Vincentii Speculum Prateolus Diodorus Siculus Tho Morus Anto Augustin P. Manutius Sebast Medices Scotus Calvinus Forestus de Venen Serarius Biblia Sacra Humfredus Angl. Mallonius in Paleotti Sindon S. Chrysostomus Pontius Paulinus Aquinas Azorius Sayr Elianus Cajetanus S. Augustinus Artemidorus I. Caesar Josephus Vegetius Acacius Jo Picus He●… nius Latinus Pacatus Platina Baronius Ignatius Alfon Castro Schultingius Plato Simancha Alb. Gentilis Pruckmannus P. Pomponatius Buxdorfius Anto de Corduba Thyraeus Lavater Nauclerus Quintilianus Toletus Sulpitius Adrianus Quodlib Beccaria Vita Phil Nerii Maldonatus Bonaventura Gregor Nazianz. Canones Apostolorum Lucas de Penna Optinellus Laertius Binsfeldius Pedraça Sextus Senensis Par acelsus Metaphrastes Surius Gregor de Valentia Brentius Th●…phtlact Hesic ius Marloratus Schlusselburgius Agapetus Reuchlin Martialis ad Tholo Saravia Sylvester Liber Coformitatum S. Franc. et Christi Cassianus Procop. Gazaeus Ardoinus Greg. Turon Supplem Chronic. Nazarius Paneg. Menghi Ioan de Lapide Hippocrates Bellarminus Revelation Brigidae Regul Iesuit Franc. Gregorius Oecumenius Origenes Alcuinus Corn Celsus Id●…ota Contemplatio de morte Baldus Aristoteles Stanford Bartolus P. Martyr Declaration des Doctes en France Sedulius Minorita Io Gerson Lylius Geraldus Mariana Sansovinus Lambert Fra. a Victoria Wierus Keeplerus Lyra B●…rgensis P. Lombard Sophronius Schultetus Euthymius Paterculus Cassanaeus IN citing these authors for those which I produce only for ornament and illustration I have 〈◊〉 my owne old notes which though I have no reason to suspect yet I confess here my lazines and that I did not refresh them with going to the Originall Of those few which I have not seene in the bookes themselves for there are some such even of places cited for greatest strength besides the integrity of my purpose I have this safe defence against any quarreller that what place soever I cite from any Catholique Author if I have not considered the Book it selfe I cite him from another Catholique Writer And the like course I hold in the Reformers So that I shall hardly be condemned of any false citation except to make me Accessorie they pronounce one of their owne friends principall A distribution of this Book into Parts Distinctions and Sections Preface 1 THe Reason of this Discourse 2 Incitements to charity towards those which doe it 3 Incitements to Charity towards the Author 4 Why it is not inconvenient now to handle this 5 Dessentious among schollars more and harder to end then among others 6 In such perplexities we ought to incline to that side which favours the dead 7 Why I make it so publique 8 What reader I desire to have 9 The reasons why there are so many citations 10 God punisheth that sin most which occasions most sin in others The first part first Distinction first Section 1 Why we first prove that this sin is not irremissible Sect. 2. 1 Three sorts of mistakers of this sin Sect. 3 1 That all desperation is not haynous and that Self-homicide doth not alwaies proc●…ed from desperation 2 It may be without Infid●…lity 3 When it is poena peccati it is involuntarium 4 The reason why men ordinarily aggravate desperation 5 Of the second opinion which is of impenitiblenes 6 Of Calvins opinion that it may be 7 None impeccable nor impenitible Sect. 4. 1 Of the third sort which presume actuall impenitence by reason of this Act. 2 Which is the safer side in doubtfull cases 3 In Articulo Mortis the Church ever interprets favourably 4 What true repentance is by Clement 5 Witnesses which acquit more credited then they which accuse in the Cannon Law Sect. 5. 1 Why we wayve the Ordinary definition of Sin taken from Saint Augustine and follow another taken from Aquinas 2 Of the torturing practice of Casuists 3 Of the eternall Law of God in Saint Augustines Definition against which a man may doe without sinne 4 Of the Definition which we follow Sect. 6. 1 How Law of Nature and of reason and of God exhibited in this definition are all one and how diversly accepted 2 In some cases all these three Lawes may be broken at once As

remitting our selves to the learned which are our fathers instruction what ever defect be in us yet Saluamur in fide parentum And in this sort e Pindarus making an implicite prayer to God that he would give him that which he knew to be best for him died in that very petition Except therefore Saint Augustine have that moderation in his resolution That a better life never receives a man after a death whereof himselfe was guilty we will be as bould with him as one who is more obliged to him then we who repeating Augustines opinion That the Devill could possesse no body except he entred into him by sinne rejects the opinions and saies The holy Father speaks not of what must of necessity be but what for the most part uses to bee SECT II. And in our case we ought as I thinke rather to follow Saint Hieromes temper who in his exposicion upon Jonas which I wonder why Gratian cited being so farre from his end and advantage sayes In persecution I may not kill my selfe absque eo ubi cassitas periclitatur where I am so ●…arre from agreeing with Gratian that Absque eo is inclusivoly spoken and amounts to this phrase no not though as I thinke that good learned father included in that word Castitas all purity of Religion and manners for to a man so rectified death comes ever and every way seasonably and welcome For qualem mors invenit hominem ita homo inveni●… mortem SECT III. From this place of Saint Hierome I beleeve and some other which perchance I have not rea●… and some other places in others of like charitable d●…scent to this opinion Lavater having made his profit of all Peters Martyrs reasons almost against this act and adding some of his owne when they both handle the duties of Saul confesseth that in this case of preserving Chastity Augustine Chrysostome and Lactant us and Hierome departed from their opinion who condemned this Act. SECT IIII. Peter Martyr also presents one other reason of which he seemes glad and well contented in it which is That we may not hasten death because Mors malum But it is not worthy of his gravity especially so long after Clemens Alex. had so throughly defeated that opinion But if it be Malum it is but Malum poena And that is an evill of which God is Authour and is not that Malum quo mali suinus neither doth it alwayes prove the patient to be evill though God for all that be alwaies iust for himselfe said of the man borne blinde Neither he nor his parents have sinned And of that Malum poenae which is esteemed the greatest in this life of temporall affictions because of the neere danger of empairing our soule which is to be possessed Thyraeus from Saint Hierome and Chrysostome sayes that it is not alwayes inflicted for sinne but to manifest the glory of God And therefore the greatest evill which can be imagined of this kinde of evill which is Damnation hath not so much Rationem mali as the least sinne that drawes Damnation Death therefore is an act of Gods justice and when he is pleased to inflict it he may chuse his Officer and constitute my selfe as well as any other And if it were of the worst sort o●… evill ●…et as Saint Augustine sayes that in the Act of Marriage there is Bonus usus mali id est concupiscentiae quo malo male utuntur adulteri And as good Paulinus prayses Severus that he having in Conjugio peccandi licentiam departed not from his accustomed austerity so may the same be said of death in some cases as in Martyrdome For though Martyr urge farther that death is called Gods enemy and is therefore evil yea Musculus sayes upon that place It is often commended in Scriptures because towards the faithfull God useth it to good ends and makes it Cooperari ad salutem And by what authority can they so assuredly pronounce that it falls out never in our case Besides this death hath lost much of her naturall malignity already and is not now so ill as at first she was naturally for as Calvin notes here she is already so destroyed that she is not lethalis but molesta SECT V. One reason more Martyr offers of his owne which is Vita Donum life because it is the gift of God may not be profused but when we have agreed to him that it may not be unthriftily and prodigally cast away how will he conclude from thence such an ingratitude as that I shall forfake Gods glory and may in no case ponere animam How will it follow from I must not alwaies to I may never SECT VI. Lavater after many other urges this reason That because Judges are established therefore no man should take Dominion over himselfe But in the Church of England where auricular confession is not under precept nor much in practise for that we admit it not at all or refuse it so as the Waldenses did though a reverend man say it is more then I knew who is judge of sin against which no civill law provides or of which there is no evidence May not I accuse and condemne my selfe to my selfe and inflict what penance I will for punishing the past and avoiding like occasion of sinne Upon this reason depends that perplex●…d case whether the Pope may not give himselfe a●…olution from Acts and Vowes and partake his owne 〈◊〉 although by the best opinion it is agr●…ed that to do so is an act o●… jurisdiction which by Lavaters rule no man may 〈◊〉 upon himselfe The Emperiall lawes forbid i●… a generality any to be judge in his own●… cause but all Expositors except Soveraignes And in ordinary Judges all agree with Baldus That in facto notorio if the dignity of the Iudge be concerned he is the proper Iudge of it And he sayes that it belongs to the Pretor to judge whether such a cause belong to his judgement or no And with a Non obstante even upon Naturall law as the words of the priviledge are Theodorius allowed Bishops to be Judges in their owne cause So if a sonne which had not beene Sui juris had beene made ●…onsul 〈◊〉 he have emancipated himselfe or authorized another to have adopted him And besides th●… it appeares that the Popes have exercised ju●…sdiction upon themselves even before they were Popes for Ioha 22 having permission to chu●…e o●…e Pope chose himselfe which deed Naucler relates and just●…fies by Canonicall rules it is plaine that he may exercise jurisdiction upon himselfe in an●… case where there is not a distinction of persons enjoyned Iure Divine as in Baptisme which will not be stretched to our case And certainly the reason of the Law why none