others and for glory to God before it be glorified with God The grounds of it The grounds and originall motives of this grace and holinesse that consists in actuall obedience to God are three 1. First habituall grace in man not considered as in an unformed masse but as formed in its severall species or kindes of definable vertues is the ground and living spring whence issues this actuall holinesse according to the kinds and degrees of the seminall or radicall vertue whence it proceeds without which all outward holiness is but vanishing hypocrisie 2. The second motive is the externall impulsion of Gods word in the ministery and use thereof Gods vvord directing and exhorting us in way of morall perswasion to doe our duty so stirring up the grace of God in us to shew it selfe in putting forth the vertue thereof in action 3. The third motive is that influence and motion of the Spirit of God which at times The Spirit both stirres up the graces of God in us to make them lively to put forth their strength to make resistance against sinne and to undertake and prosecute the doing of good and also it suppeditates and conveyes increase of grace and spirituall abilities into a regenerated man whereby he growes and goeth on both in habituall and actuall holinesse for being dead to sinne it is requisite that we doe live to righteousnesse 1 Pet. 2.24 in regard that the Prophet tells us That be that doth that which is lawfull and right shall live thereby a Ezek 33.19 §. 11. Of the signes of spirituall life Signes of spirituall life are Now it followes that wee doe make inquiry and search to find out the signes of this spirituall life whereby we may know whether we have it or want it whereof I will give you some notes 1. First it is discernable by a mans thoughts and affections for Heavenly thoughts and affections if he have spirituall life both his minde and thoughts will be taken up most with God and heavenly things and also his affections will be most set upon them both with ardency of desires to have them and also with abundant joy in the hope and fruition of them according to the command of the Apostle who bids us to Set our affections on things above not on things on the earth because our life is bid with Christ in God Colos 3.2 3. 2. The second note of this spirituall life is the powerfull active effects of it His life godly whereby the man that hath it doth live for his divine and morall manner of living according to the direction of Gods holy Word and the motion of the spirit of God in manner and degree farre surpassing the power of nature and contrary to the disposition of flesh and blood being hereunto moved and strengthened not onely by outward morall perswasions but specially after a divine or renewed manner by a spirituall principle of supernaturall vitall motion within himselfe whereby after a sort in some measure he becomes a rule and Law to himselfe of good life as those that have the law not onely written in their hearts but have also a power with activity of endeavour to do the same with respect to a spitituall and supernaturall end and in this respect also it is said that the Law is not made for a righteous man a 1 Tim. 1.9 3. The third signe of spirituall life in man is his comfortable suffering for the things belonging to that life Patient suffering when he subsists under afflictions for goodnesse with unrelenting courage adhering to the truth and persisting in his integrity against all opposition 1. Which manifests it selfe first in the measure of these afflictions when he beares the same with ability above naturall strength as did Moses seeing him that is invisible b Heb. 11.27 by whose vertue he was supported 2. Secondly by the manner of his undergoing of afflictions in voluntary and active submission and not onely passive or by way of coaction and inforcement wholly against his will subjected to them but induring with joyfulnesse a Rom. 5.3 as those that the Scripture speakes of who tooke joyfully the spoyling of their goods Heb. 10.34 which cannot bee done but by such as are indowed with this spirituall life whereby they live even when they die 4. Heavenly behaviour in the vvorld The fourth note of this spirituall living is the regulatity of such a mans godly behaviour and conversation in the worlds eye in all his actions subject to the direction of God and moving from and according to supernaturall principles of habituall grace not walking after the judgement and examples of the world or of flesh and blood For he that is indowed with this spirituall life is a compleat now creature having judgment will affections qualities senses and deportment farre differing from the vulgar crew and common course in a life as if not of the world but as he were a pilgrim in the world so his carriage in a manner is strange to the world And as the life of every creature is so it affects the element fit for it as fishes affect the water the Salamander to be in the fire and other creatures some to be on the earth and others to flie in the aire so that a man that hath spirituall life delights to live with God and good men as did the Prophet David Psal 84. and doth desire to feed constantly upon such divine ordinances and graces as do cherith that life delighting to be exercised therein as in his proper element as David confessed of himselfe to God O how I love thy Law it is my meditation all the day b Psal 119 97. §. 12. How spirituall life may be preserved Meanes of preservation of spirituall life I will now briesly shew you how a man that hath this spirituall life may preserve and strengthen it which is done especially by sixe things 1. Use of the meanes vvhereby it is gotter First by the constant and conscionable use of the same meanes still whereby he got it for the procreant cause of any thing is also the conservant cause of the same because of their homogenean nature and sympathie between the patient and the agent except in those things that are brought forth by accident or by the power of an efficient overswaying the instrument and other causes contrary to their naturall disposition So that such a Christian must never be weary nor give over the continued exercise of the same course of godly meanes whereby at the first he found this life of grace wrought in him 2. Exercise in spirituall vvorkes The second meanes to preserve this spirituall life in those that have it is to exercise it in all the offices and works thereof both in beleeving in Christ with application of the promises and also in doing and suffering what God requires or imposes for as faith drawes this
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
should dare upon any motive of humane will profit or penalty wilfully to transgresse the same 3. God is our ultimate or last end that we are to aime at that we may both enjoy and please him in whom consists our happinesse 4. All promises of blessings are made to the doers of Gods will and all threatnings of judgements to the transgressors of the same a Rom. 2. v. 6 7 8 9 10. which reward no humane power can hinder or frustate And therefore wee cannot dispense with our selves upon any humane pretence or motive to do any thing contrary to Gods word and positive Law although for not transgressing the same we should incurre death §. 32. Of indifferent things how they become sinfull Indifferents accidentally evill But in subject ò indifferente in things that are of themselves but indifferent whose use is neither directly nor absolutely commanded nor forbidden by Gods word as are kinds of meate drinke apparrell and the like and for which we ought not to command to death the using or not using of them becomes sinfull onely accidentally either by reason of externall circumstances about the action or omission of them or of some erroneous qualities in the agents or omitters and not from the intrinsecall nature of the things or morall disposition of the action or omission absolutely considered without respect of circumstances and Law The individual acts of things indifferent are not indifferent when they are done For touching the use of indifferent things onely mans individuall voluntary actions about them specially proceeding from deliberate judgment are morally either good or evill well done or ill done because they are accompanied and indowed with such actionall circumstances as do so affect and qualifie them that they are no more indifferent Not Physically either Physically to be done or not done for Vnumquodque dum est necessario est Every thing when it is it is necessarily and then cannot be otherwise than it is Nor morally or morally because if the same were otherwise than it is it must necessarily be either better or worse than it is For no action can stand equally morally affected with differing circumstances and at the same time to be done Tho. prima secundae quaest 18. artic 9. Cum enim rationis sit ordinare actus a ratione deliberativa procedens si non sit ad debitū finē ordinatus ex hoc ipso repugnat rationi et habet rationem mali si vero ordinetur ad debitū finē convenit ad eum ordine rationis unde habet rationem beni Ex Filliucio To. 2. p. 3. Patet actiones humanas quatenus à ratiene volūtate diriguntur dici morales hoc est dignas laude velvituperatione ex Arist Ethic. c. 13. actio homini propria est voluntaria libera adeodigna laude aut vituperatione Tho. 1.2 q. 1. art 1. Azor. l. 1. c. 1. or not to bee done cannot be equally morally indifferent For Thomas Aquinas saies That it falls out that an action may be indifferent secundum speciem in the generall kind of it qui tamen est bonus vel malus in individuo consideratus which notwithstanding is either good or evill considered in its individuall subject and act Whereof hee gives the reason quia actus moralis non solum habet bonitatem ex objecto à quo habet speciem sed etiam ex circumstantijs because a morall action hath its goodnesse not onely from its object by which it is specified for kinde but also from circumstances of which every individuall act of necessity hath some whereby it is drawne to be good or bad Ad minus ex parte intentionis finis at least in respect of the end intended And therefore he concludes properly necesse est omnem actum hominis à deliberativa ratione procedentem in individuo consideratum bonum esse vel malum it is of necessity that every act of man proceeding from deliberate reason and considered in its individuall performance and subject is good or evill For seeing the will of man rightly ordered is subject to right reason and divine Law then all actions proceeding from it as it is so guided in all performances are morally good or bad and as all things are destinated to an ultimate end of Gods glory and to other particular subordinate ends of effecting any good so is their use subject to proportionable rules and Lawes for ordering the same thereby that they may attaine their end intended and in that respect when they are done they are morally either well or ill done according to that proportion or disproportion that their use then hath to their due ends and rules and to be a fit and effectuall meanes of accomplishing the same or contrariewise Conclusion So now wee have seene how that for to prevent suffering and death we are not wittingly and willingly to doe evill of sin in any case specially or any thing directly against Gods Law And therefore doe conclude with David à Mauden touching the aforesaid three generall cases wherein a man suffering to death is exempted from indirect self-murder pro bono publico fide religione Catholica alijsque de causis bonis honestis vitam propriam periculo expouere non solum laudabile sed etiam interdum necessarium est For a man to expose his owne life to danger for the publike good for his faith for the true religion and for other good and honest causes it is not onely commendable but also sometimes necessary §. 33. Of the properties of an indirect selfe-murderer An indirect self-murderer hath two bad properties The first property Folly First hee is foolish in advisedly and wilfully using mortall meanes and fatall to himselfe and yet thinks not thereby to die but to live more happily as Eve in eating of the forbidden fruit that was the meanes of death did conceit to attaine thereby to a more excellent life as if a man should looke to gather grapes of thornes and good comfort of deadly courses Frō unbeleefe Which proceeds from the stupid unbeleefe of man who would rather make God a lyer than he will be diverted from his desperate courses or will beleeve more than hee comprehends or conceives by his senses being as the horse or mule which have no understanding whose mouth must be kept in with bit and bridle as the Prophet tells us Psal 32.9 The second property Wicked Secondly an indirect self-murderer is wicked for knowing both his course and the event thereof to bee evill opposite both to the will of God and to his owne future good he doth wilfully continue in and prosecute it still which is damnable impiety The ground of it self-content Which flowes from the self-contentment that men take in their owne sinfull waies and from their misconstruction and abuse of the long patience of God not executing his threatned judgements speedily upon such as themselves are
principally for their unbeliefe as our Saviour Christ saith He that beleeveth not is condemned already a Ioh. 3.18 §. 4. Of the examples of self-murderers in Scripture 2. Reason Proving that all self-murderers are damned The second argument proving that all proper self-murderers are damned is the examples of those recorded in the Scriptures who did murder thēselves as Saul Ahitophel Zimri Iudas c. that were all reprobates and damned persons Examples For the Scripture speakes not onely of their fact of self-murder with condemning and detesting of the same but also it so describes the persons themselves that do it that it makes it apparent that they are damned and gives instance in none other that did it but reprobately damned wretches So that by induction of particular self-murderers in Scripture who were all reprobates and damned we may safely conclude that no self-murderer is or can be saved seeing there can no Authentick instance be given of any such that ever was saved And therefore we should not be conformable to those in their damnable practise with whom wee would not communicate in their last and finall estate of everlasting damnation but of this see more cap. 15. § 23. cap. 17. § 7. argument 17. §. 5. Self-murder is a sin transcendent beyond Law and mercy 3. Reason Proving that all self-murderers are damned The third reason and ground whereupon it is evident that no self-murderer can be saved but are all damned is the very nature of this horrible sinne of self-murder it selfe taken in the full latitude thereof in manner and forme of the greatest anomie and enormity of it The excessive hainousnesse of that sinne which neither can here consist with true grace in those that so perpetrate it nor will permit any that so do it to enter into Heaven in regard of the hainousnesse of it whereby it is without the pale and verge of mercy to be shewed to any that commit it Reason The reason whereof is this by the Gospell God offers mercy upon repentance to those onely that transgresse against the Law of naturall reason and of the positive Commandements of God in those kindes and degrees of sinnes the highest and most grievous whereof exceeds not nor transcends the utmost limits and bounds of that which humane reason properly and Gods Law expresly forbids and condemnes and whereof instances may be given that some in that estate or in one parallel to it have repented and beene saved The Lawes given to man have bounds Because to restraine mans presumption in evill mercy is intended and offered to penitent men for sinnes contained within certaine bounds and limits and not extended to insinitnesse of excesse or malignity with overthrow either of the universall Law of nature or of the Law whereby God is subsists and acts his works which would import that there must be neither God nor Creature These limits of mans pardonable sins are those lawes of reason or of Divine imposition which are proportionable and reciprocally proper for men binding them onely to keepe them as every kinde of creatures are bound by their owne proper lawes and the universe by the lawes that binds the whole and all its parts beyond or above the height of enormitie forbidden directly by them for men to transgresse they wrong and overthrow what they can the very being and happinesse both of the Creature and Creator in which excesse of iniquity beyond the highest kinds and degrees directly forbidden in the Law there is no salvation to be had because in that case men are without and beyond the highest expresse extent of the lawes proper to men for breaches whereof mercy may be had by the Gospell For sinnes beyond the Law no mercy For the Gospell and Law have respect thus farre one to another for their bounds and extent that the vertue and benefit of the Gospell extends onely to save those penitents that are in danger to perish by sinnes directly under and within the compasse of the law proper to man but if man do sin transcendently-presumptiously and properly against more universall or higher Lawes that concernes the being of God or of the whole frame of the creation the violating whereof naturall instinct and divine horror may make us abominate there is no comfort of the Gospell nor salvation to such as is apparent in the devils into whose qualities and order such men do degenerate by their transcendent sinnes beyond the list of those for which mercy may be had by the Gospell which respects pardon of sinnes limited only within compasse of that Law which is properly given to man and requires a modified justice sutable to the power man had at first to performe dutie Self-murder is a transcendent sinne beyond Law Now self-murder properly so called is such an extracategorian and transcendent sinne beyond or above the law of reason or of divine imposition proper to man that it violates the frame of the Creation and the Majesty of God himselfe as well as his Law in endeavouring the destruction of both from which horrible fact both naturall instinct and divine horror might restraine a man if he had not put off humanity The sinne of self-murder is forbidden by Gods Law Thou shalt do us murder Whereunto it belongs only by reduction and Analogie or proportion that it hath to murder and not properly but is a namelesse sinne properly belonging to a more universall and higher Law that concernes God himselfe and the frame of the Creation the transcendency of which sin puts the doers thereof without the pale of mercy §. 6. Self-murderers want true repentance 4. Reason Proving that all proper self-murderers are damned The fourth reason and argument whereupon it is evident that all proper self-murderers in that transcendent extent and forme spoken of before cannot be saved but are all damned is their want of true repentance for their sinnes without which there can be no salvation They want true repentance That they want true repentance and all other subsequent saving graces neither in that estate can have the same is thus apparent if they have repentance it must be either habituall and implicite in their disposition or actuall and explicite in expressions and deeds or in both But if it be neither way in them then it cannot be in them at all but it is neither way in them ergo 1. Habituall repentance First habituall repentance they cannot have because it is a penitent disposition that must be either infused by the holy Spirit or acquired and purchased by frequent acts and practise of repentance but neither doth the holy Ghost indow such with the habituall disposition of true repentante because it is an Evangelicall grace whereof sinners of that transcendencie beyond the Law are not capable and where it is it is accompanied with the body of other saving graces which all such persons do want nor yet have they got habituall repentance by their long and
consideration of nor are subject to self-murder because the law against murder is not given to them who are not properly capable of the same by meanes of their want of reason neither are they subject to this fact and sin of self-murder which by instinct of nature they abhorre and doe alwaies naturally indeavour their owne preservation 3. Rationall life The third kinde of naturall life is that which is called rationall or of reasonable creatures which is proper to men whereby they live besides the life of vegetation and sense common with other earthly living creatures according to reason or in a rationall manner both for the essentiall forme of their natures whereby they are called rationall creatures and also for their thoughts and actions which for their originall principle whence they flow and for the rule whereby they are ordered are reasonable morall and more divine in all their motions than are other earthly creatures if the same be not perverted by some other exorbitant principles or accidents In and under this rationall life of man both the other lives are comprehended as things inferior and subordinate are contained in their superiour and summary head Note Mans perfection The perfections of all other earthly creatures are in man together with or comprehended in that which is proper to himselfe whereby he transcends them all §. 2. Man only is subject to self-murder Notwithstanding that man indowed with understanding hath the greatest helps against self-murder and hath the greatest reason of all worldly creatures to preserve his life it being so excellent above theirs yet he onely of them all is subject to this fault and mischiefe of self-murder The greatnesse of the sin of self-murder And as all the aforesaid three kinds of lives are comprehended for faculty and vertue in mans reasonable life flowing from his reasonable soule as we see in the ceasing of them all in man at once upon the departure of his soule from the body Note so the killing destroying of mans life is absolutely farre greater than the destroying of the lives of all other earthly creatures because both the lives of them all for kinds and also mans own proper life that farre excells them all in the destruction of mans life are destroyed and also all other creatures were made for man for the comfort of whose life all their lives do serve §. 3. How naturall life is knowne by man in whom it is Touching the knowledge of the naturall life of man a reasonable living creature apprehends the same both by sense and understanding This life is knowne 1. by sense by sense a reasonable creature not onely descernes that it lives but also feeles this life by the effects of it to be a quickning power of inlivening the body inwardly and disposing and inabling it to action outwardly 2. By understanding By understanding a man knowes that this life is an act of the spirit or soule in the body of man or a quickning vertue of it in a continued fluxe by the personall union of the soule and body together §. 4. The soules double act of life in man The soules act of life in man This act of the soule in its union with the body is twofold 1. Making the subiect to live First that which respects the bodie it self or rather mans person in that worke or lively energie which we may in some respect call opus ad intra or a reflexe worke of man upon himselfe upon the personall union of the soule and bodie whereby he becomes a living soule Gen. 2.7 for extension in all his parts and for intensiox in fulnesse of lively power for his subsisting and growth to his appointed period and for use of all his organs and faculties for their proper function being thereby also able to discerne take notice and judge of himselfe his state and actions For not the soule only nor the body onely is to be properly said to live after their union together but the person consisting both of soule and body doth live this life which is not the life of either of the natures or parts of man by themselves considered Man lives or dies personally considered but the life of the person of man consisting of both natures personally united And therefore when one kills a man we say not properly that he hath onely killed an earthly body but we say properly that he hath killed such a person as consists of a soule and a body and therefore it is said in Scripture that there were so many soules slaine a Joshua 10.28 not that the immortall spirit is in it selfe subject to such a death or can be slaine but in regard of its Acting and working in its personall union with the bodie whereby both of them live personally together that life which is the life of the person which is destroyed and ceases upon death which is further apparent by this Reason because the murder of a man is so hainous a crime in regard of the destruction of the Image of God in man which is not onely in the body or onely in the soule but is in the whole person of man so long as the same lives 2 Making the subject to worke The second lively act of the soule in this union with the body personally considered is that whereby it makes the body organically fitly disposed and active to those duties which we call opera ad extra works about objects not it selfe which works are the common outward workes of the person consisting of those two natures and not of either of them apart Observe Upon life depends the subsisting and working of the person Whereupon wee may observe that upon this life depends both the subsisting of the person of man in its being and also all its actions naturall civill and morall so that he that kills a man destroyes his person and abolishes all his personall actions and activity whereby he might be serviceable and usefull to God to himselfe to the Church or Commonwealth And yet we see no thing more passionately and rashly enterprised than killing of men than the which nothing should be more deliberately and upon weightier causes done it being no lesser matter than to dissolve heaven and earth by destruction of a person consisting of an heavenly spirit and of an earthly body to destroy the noblest naturall life and to deprive God and the world of the most glorious and profitable workes Such a thing is this naturall life of man generally considered CHAP. 4. Of mans naturall life more specially §. 1. Wherein the naturall life of man consists Mans naturall life is fraile Phil. 1.22 expounded MAns naturall life consists as in part wee have heard in the Act of the soule united personally with the body by meanes of the animall naturall and vitall spirits which the Apostle calls living in the flesh Philip. 1.22 which is to live neither to the flesh to
description wee are to observe two things First the generall and then the specificall nature of direct self-murder Generall nature of it Touching the genericall or generall nature of direct self-murder which is as the matter of it 1. A morall act we are to consider first that it is a morall act proceeding from mans will and therefore is good or bad and so wee are to bee the more carefull how we doe purpose or performe it 2. The object of it Life Secondly we are to observe touching that action the object thereof about which it is exercised and that is the naturall life of man who hath no such other precious worldly thing and therefore we should be very wary how we venture to deale therewith 3. The subject of it Mans selfe Thirdly the subject of this action is a mans selfe by whom and upon whom the same is done and so is both the active and passive subject of the same act and so it doth neerely concerne a man that he may well consider both what he doth and suffers in that case seeing he may bee guilty of a double blame if he doth both doe and suffer that which he ought not by his owne hands 4. The end of it To destroy Fourthly the end of this action is remarkable that it is not to cherish and preserve but to destroy and take away a mans owne life It is the end that makes or marres even a good action and increases the maliciousnesse of an evill And therefore it concernes us much in all our actions to consider well their ends whether the same be good or evill The specificall nature of it The specificall nature of direct self-murder is that which is the true forme of it whereby it is properly and directly self-murder This specificall nature of it is remota proxima remote and next Remote The remote nature of direct self-murder consists in two things 1. Restraint of the act it selfe First in the restraint or limitation of the act of killing for agent and patient for choise and application of the meanes to a mans owne selfe who thereby reflects and returnes upon himselfe in an act of the greatest hostility and cruelty that can be in the world to destroy himselfe and his owne life by his owne meanes so becomming his owne Burrio and executioner 2. The Agent understanding what he doth Secondly the remote nature of direct self-murder consists in the disposition of the agent both in his understanding and will in respect of his understanding the actour of it doth the same advisedly and wittingly Advisedly Advisedly he doth it when after premeditation in his minde of killing of himselfe and after approbation of the fact in his judgement he resolves upon his unwarrantable motives to doe it and devises and plots the meanes and manner how to doe it after deliberation and conflict with himselfe betweene oppofite reasons and when withall the understanding works and prevailes upon the will to draw the same to concurre in the resolution to doe it and to command and imploy the body in consent with both the understanding and the will to execute their pleasure to its owne destruction as is manifest in the practise of Ahitophel a 2 Sam. 17.23 and Iudas b Mat. 27.5 Then it is an advised act done by a man in such advised manner and so cannot be excused by ignorance or inconsiderate haste but is done with the fullest careere of morall motion and with the greatest ingagement of the whole man in an action of the highest nature of self-mischiefe Note The vilest actions are often done upon greatest advisement and deliberation which makes them the worse and more odious Mans wisdome is madnesse when he is left to himselfe and a depraved judgement perverts the will and leads a man into many vile practises seeing the will followes the last determination of the practicall understanding If the light of understanding that is in man be darknesse how great then is that darknesse Wittingly Wittingly a man doth take away his owne life when at the very time of doing the act hee knowes both that he is doing such an act materially considered and also that the same act for the nature and forme of it tends directly to his own destruction and is wicked and unlawfull to be done and yet for all that doth not desist whereby man that is a rationall creature able to judge of his owne actions is self-condemned in his own conscience while he is about and in doing the act it selfe Willingly The disposition of the agent or actour in direct self-murder in respect of his will is that he doth it willingly as to bang or stab or poyson himselfe or the like For violence or inforcement cannot be done to the will in its act of willing which necessarily must be free either absolutely or conditionally Willingnesse This willingnesse in a man to kill himselfe is twofold 1. Antecedent Ahitophel accessit sobrius ad perdendm scipsâ—â— ut Caesar ad perdendam Rempub First that which is antecedent before the fact whereby he wills not only that he were dead but also wills that such a murderous act should be done by himselfe upon himselfe to take away his owne life which by a contrary act and change of his will might be prevented as it is said of Ahitophel that he came sober to destroy himselfe as Caesar came sober to ruinate the common wealth Concomitant Secondly he hath a willingnesse concomitant at the act doing so that when it is in his power to suspend his act and not to doe it yet he wills and doth it indeed which is so much the more grievous by how much the more it hath of wilfulnesse as will is both the originall fountaine of sin and is so essentiall to it that absolutely against or without mans will he hath no actuall sin neither can have any The proximate or neerest nature of direct self-murder The next or neerest specificall nature of direct self-murder consists of two subordinate branches 1. Mans intention First in the immediate intention of a men which is to kill himselfe and doth conclude the joynt act therein both of his judgement and will because such an intention is grounded upon and proceeds from advisement and deliberation and doth also respect the fact that he minds to doe sub ratione finis under consideration of an end and so in his judgement good and therefore it includes his will desiring and endeavouring that it may be done and so to him such a fact falls not out by acdident or unexpected or not intended but it is the thing he aymes at 2. The bodies imployment The second branch of the neerest specificall nature of direct self murder is the actuall imployment of the body and the strength thereof upon direction of the understanding and command of the will fully to accomplish his intention and
the doctrine elsewhere in Gods word and sound reason condemning of it 2. The antiquity of self-murder Secondly the Scriptures recording of such facts shews the antiquity of this vile sin which doth not justifie but demonstrate the inveterate maliciousnesse of it rooted and strengthened by age whose continuation from age to age brings forth every yeare new crops 3. It falls out in the Church Thirdly it manifests that even this horrible sinne hath fallen out and still doth fall out in the Church of God among the visible members thereof and by professors of the truth Observe Which points out unto us that what sins soever fall out elsewhere may and doe fall out sometimes within the visible Church a 1 Cor. 10.13 It is not therefore to be said that the doctrine or profession of the truth is the cause of the same or of any such horrible facts breaking out in the Church where the Gospell is professed and practised The truth is blamelesse neither is the Word nor Gods worship nor true Professors to be upbraided nor condemned for such things as are not by them caused nor approved but are condemned reproved and punished Horible crimes fall out in the Church Causes The causes why such horrible facts fall out sometimes in the Church among professors are two 1. The devills malice First the raging malice of the devill specially against the Church and Professors of the truth whereby he endeavours two things 1. To scandall the truth First to scandalize and disgrace the truth that so he may keep off others from embraceing of it incense them against it and harden them in their owne wicked self-pleasing wayes Woe to the world because of offences b Mat. 18.7 2. To blemish the Church Secondly hee endeavours thereby to blemish the Church and to disturbe the comfort and growth of godly professors and to sift and try them to fall that by such reproachfull crimes God may be dishonoured 2. Rage of mans corruption upon opposition The second cause of those notorious facts within the Church is the rage of mans corruption when it prevailes and gets head and vent against the damme and opposition of grace and truth restraining and mortifying of it which then is irritated and rages the more furiously when it gets advantage and breakes out Comparison as waters fed with continuall springs when they overswell the banks that shut them up doe impetuously and unresistably beare all downe before them where they breake out Why grosse sins are most offensive in professors Sinfull and grosse wicked facts breaking out in the Church and among professors of religion are more scandalous and more condemned because they reproach religion and subject the truth to blasphemy §. 3. Self-murderers are apparent by history The second way of discovery of self-murderers Histories 1. Heathen The second way whereby it is seene that divers persous doe murder themselves is humane histories both Heathen and Christian Civill and Ecclesiasticall which are full of such wofull examples as Livie tells us of Lucretia others of Cleopatra Cato Vticensis Empedocles Cleombrotus Ostorius Pomponius Atticus Tullius Marcellinus Cleanthes Dido and many others and Baldovin reports that Inter Turcas Barbaresque gentes Indiaesunt qui se in gratiam suorum dominorum a muris aut turribus praecipitant in signum summae submissionis observantiae Among the Turkes and barbarous nations of the Indies there are some that in favour of their masters doe throw themselves headlong from walls and towers in signe of the highest submission and respect Heathens did murder themselves But it may seem very strange that Heathens in whom nature was so prevalent with humane reason should kill themselves having so little hope of a better life and all their comfort bounded within this present world Reasons That they did it is apparent whereof three reasons may be assigned 1. Want of grace in Christ First their want of grace and faith in Christ to comfort and content their mindes and to strengthen and enable them patiently to suffer adversities and their want of wills to be in every state and thing obedient to God who leaving them to themselves they sunke under the power of their owne temptations So wretched is mans state out of Christ 2. Secondly many Heathens killed themselves out of an affectation of honour and immortality either by fame on earth or by happinesse in a better place after death whereof some of them had an obscure glimpse to which they knew no better speedier way than by this kinde of death which proceeded from their ignorance of a better course to bring them to what they desired and from want of foresight of destruction in the end of that meanes which they used So unhappy a thing it is to be without divine direction 3. Freedome from evills Thirdly of the Heathens that knew no better good than what they had in this world and aymed at no higher end in all their proceedings than their owne good divers of them being in calamitous conditions without hope of other freedome and under despaire of ability to endure as was fit by this course of self-murder laboured to free themselves from these evills after which they looked for no more This is the wisdome of flesh and blood of corrupt nature and carnall reason such as was taught by the Stoicks who were the best morall Philosophers among the heathen Observe They thought self-murder to be lawfull Where wee are to observe that it is no wonder that such did fall into such notorious enormities so long as they thought the same lawfull and fit to bee done and wanted both that illumination in the truth and also the power of grace in Christ which now God hath bestowed upon Christians But it is more to bee marvelled at that Christians who have meanes of more abundant knowledge and grace should dare willingly to run into the same flagitious and capitall courses of the Heathen being Christians in profession but heathens in manners and practise Whereas the consideration of the parties murdering themselves being Heathens should deterre Christians from such vile facts that they may not be worse than heathens in their practise from whom they are so far divided in profession Self-murdering Christians are heathens But Christians that kill themselves upon the same reasons that the heathen doe doe thereby declare that in this point they have nothing of Christians but the name and otherwise are heathens and in that respect are justly to be debarred Christian buriall 2. Ecclesiasticall histories Wee also finde the like examples in Ecclesiasticall and Christian histories as in Eusebius his history lib. 8. cap. 6. Where he sayes Quo tempore fama est viros mulieres etiam divina inexplicabili alacritate suâ sponte in rogum insiluisse In the which time of persecution the fame is that both men and women did of
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