bringing himselfe to destruction Page 111 § 10. How indirect self-murder of commission is wrought by desperate hazard in six cases Page 112 The first case is concerning Braves and desperate undertakers Page 112 The second case is concerning purchase and reskue Page 112 The third case is concerning some souldiers Page 113 The fourth case is concerning Mariners Page 113 The fifth case is concerning Duells Page 114 The sixth case is concerning desperate attempts upon daring and wagering Page 116 § 11. Of indirect self-murder committed by covenant and society with persons destinate to destruction in three cases Page 118 1. Of Leagues Page 119 2. Of Warre ibid. 3. Of presuming into infectious places or company Page 120 § 12. Of indirect self-murder of commission by doing that which naturally procures that which kills the doer of it Page 121 § 13. Of indirect self-murder of commission by wilfully doing capitall crimes against humane Lawes and Authority Page 120 § 14. Of indirect self-murder of commission by wilfull transgression of Gods Laws after two severall waies Page 120 § 15. Of three exempt cases wherein men may expose their lives to death without danger of indirect self-murder Page 125 The first case is concerning venturing life upon lawfull calling ibid. § 16. A question or case of conscience resolved about Souldiers in danger of their lives fleeing without order Page 127 § 17. Of the second exempt case about adventuring of life without danger of indirect self-murder which is in urgent unavoidable necessity in three points Page 128 The first whereof is about both uncertaine death for certaine and necessary good ibid. And also certaine death for Superiours and for some friends Page 129 § 18. Of the second point which is concerning certaine death for certaine more publick good Page 131 § 19. Of six questions resolved that belong to this second point Page 133 The first where of is about a man-slayer what he is to do for whose sake his friends are pursued to death ibid. § 20. Of the second question which is about a man under deadly displeasure of Superiours what he is to do for to pacifie their mortall wrath reflecting for his sake upon his friends Page 133 § 21. The third question which is touching the voluntary appearing of Fellons or the like at liberty upon baile to submit to Iustice for freeing of their bailes with danger of their owne lives Page 135 § 22. The fourth question which is about what an unquestioned or unsuspected guilty party is to do for saving of a guiltlesse person that is brought to the doome and danger of death upon triall by error or misprision for the capitall fact of the former Page 136 § 23. The fifth question which is about a mans voluntary revealing to the Magistrate his owne secret capitall crimes touching his life in case of importable distresse of conscience for the same crimes by him done Page 137 § 24. The sixth question or case which is about burning or sinking a ship in a sea-sight and how farre such a fight is to be mainteyned against the Enemies without danger of self-murder Page 138 § 25. Of the third point of the second exempt case which is about venturing of life without danger of indirect self-murder for saving of soules Page 141 In two cases 1. About infectious persons ibid. 2. About publishing of the Gospell upon danger of death to the doer Page 142 § 26. Of the third generall exempt case wherein men may expose their lives to death without danger of indirect self-murder which is about religion and our owne salvation in foure points or cases Page 143 § 27. Of the first point or case which is about defence of Religion in peace and warre Page 144 § 28. Of the second point of the third case about adventuring and laying down our lives for religion without danger of self-murder which is about the publick confession or profession of the truth with danger of life Page 145 § 29. Of the third point belonging to the third exempt case which is about not-omitting doing necessary duties commanded by God in perill of life upon humane command or threats to the contrary and of the severall sorts of those duties and how farre they bind us And of the obedience and disobedience of Ministers to suspension deprivation and the like censures Page 146 § 30. Of the fourth point of the third exempt case which is about not-commission of any evill of sinne upon any command or inforcement of man threatning death to the disobedient Page 149 § 31. Of the kinds of sins of commission to be avoided to death in things determinatly evill of themselves both by the law of nature and also by the positive Law of God Page 150 § 32. Of indifferent things and how the use of them may be sinfull and in that respect then to be forborne Page 152 § 33. Of the diverse properties of an indirect self-murderer Page 154 § 34. Observations from indirect self-murder in three uses Page 155 Chap. 12. Of direct bodily self-murder § 1. What direct self-murder is both in the generall nature of it in foure things and also in the specificall nature of it remote and neere Page 159 § 2. Of the imaginary good conceited to be in self-murder Page 163 § 3. Concerning the wills object and its faultinesse Page 167 § 4. Of diverse observations from direct self-murder Page 169 § 5. Of certaine exempt cases of some that kill themselves and are not direct self-murderers Page 172 Chap. 13. Of direct self-murderers § 1. That practise and habit gives denomination and why Page 175 § 2. How it is apparent by Scripture that many men have murdered themselves with diverse observations from the same about self-murder and horrible crimes falling out in the Church Page 176 § 3. How self-murderers are apparent by Histories both prophane and Ecclesiasticall amongst heathens and Christians and the reasons of the same Page 178 § 4. That self-murderers are knowne by continued experience and of two uses of the same and how the motions of self-murder cleave to men and prevaile over them Page 181 Chap. 14. Of the meanes and method of self-murderers murdering themselves directly § 1. Of the meanes of self-murder how none is lawfull of two uses shewing how hard it is to do good and easie to do evill Page 183 § 2. The self-murderers application of the meanes of self-killing in premeditation and determination of the end and choise of the meanes to effect it with observation of three things therein and of two observations for instruction and use Page 185 § 3. Of the self-murderers method in executing murder upon themselves with observation of three things therein upon two reasons and how hardly resolved self-murder is withstood Page 187 Chap. 15. The self-murderers motives whereupon they directly kill themselves § 1. That men by abused reason do sin worst and that there is no true reason why any should kill themselves Page 189 § 2. Of motives to
wee are cast into the frame and mould of the Gospell untill Christ be formed in us a Gal. 4.19 so that in this worke the spirit is the principall efficient cause as our Saviour tells us Iohn 6.63 it is the spirit that quickneth §. 7. How the Gospell workes life 1. Hovv the Gospell workes not So then the Gospell works not this life in us in a Physicall or naturall manner as having vertue naturally inherent in the words to produce such an effect in those that heare it 1. Not physically For then men should be converted and regenerated in a naturall and not in a divine manner and also then the Gospell would worke alike upon all men that heare it that were alike disposed and did not ponere obicem or lay a barre of their owne to hinder it except God should restraine the naturall power of it in working but so the conversion of man must be within the power of his owne act and God could not be justified in his withholding grace The word is a supernturall instrument of salvation But the conversion of a sinner is wrought by a greater vertue than can naturally and subjectively be in the words and sentences of the Gospell for the word of God is not instrumentum physicum a naturall instrument but a morall or rather metaphysicall instrument of effecting such a supernaturall worke according to the will of the first agent 2. Not Ethically Neither in an Ethicall manner doth the Gospell worke this spirituall life in us onely by morall perswasion as morall Philosophers and Rhetoricians doe affect and draw their hearers by reasons and exhortations stirring up a latent power inherent in us and inclining our wills by rationall motives and objects to be made alive then must it depend upon us that wee are saved and be from a power of our owne exuscitated by the word 2. How God works by the Gospell according to his own will But God works by his word as a more puissant and independent agent that inintends and remits his power in working according to his owne will by the meanes and uses meanes not as necessary for him but that he can doe as much without them in regard that the effect is his owne and man the passive subject of it Mans will is the subject of conversion It is the will of a naturall man that is most dead to God-ward and most averse from him and therefore it is the will that is chiefly to be wrought upon and made alive in conversion whereupon all depends but wee know that nothing can make it selfe alive when it is dead but he that is the fountaine of life the Son of God Rom 1.4 Note Of the heart The illumination of the understanding which is common to the wicked and the godly is presupposed as requisite to fit a man for conversion and therefore in the worke of regeneration the scripture takes notice specially of the heart insomuch that the old Testament uses no other word to expresse the understanding because in Divinity no knowledge without intertainement in the heart and without conformity of the will and practise to the truth is saving action being the end of Theological knowledge in this life words of knowledge in Scripture commonly comprehend affections in them §. 8. Why God uses meanes Although that God could if he pleased convey grace into a sinfull man by immediate influxe or inspiration from which wee cannot utterly exclude all seeing the worke of grace depends absolutely neither upon the nature of the meanes nor upon the abilities and will of the converted and elected whereof many are not by that method of meanes capable but upon God who workes according to the good pleasure of his will yet he uses meanes not to help himselfe as if otherwise he could not doe the worke but in respect of us that are naturall men indowed with senses as well as reason hee appoints meanes Reasons of using of means 1. that by our using thereof we may be active about the worke of our owne salvation and may attaine the same by a way and course within the compasse of our owne power and indeavours as the reward and blessing of God upon our labours to our commendation before God and men 2. Againe meanes are appointed by God for our obtaining of salvation that by using of them our saith in Gods promises and power may be tried in expecting thereby so glorious effects farre above their nature and also our obedience may be proved by doing what God commands us to doe within the reach of our power to get life albeit it doe transcend reason how by this way it can be had as appeares by Naaman the Syrian 2 King 5.13 14. 3. And finally God appoints the use of meanes for our comfort that by our constant conscionable using of the same we may be assured of grace and life as certainly as we are of the use of the meanes appointed to get and by which God hath promised to give it by the working of his holy Spirit §. 9. How the Spirits power is manifested and seene Vse To finde the Spirits power by the meanes in us Now further from the consideration of the excellency of this spirituall life to be wrought in us by meanes our use should be to end eavour to find and feele both the Spirits quickning vertue of regeneration by the meanes powerfully working upon and in us and also to discerne this spirituall life to be in our selves seeing our comfort lyes herein and that the one can never bee without the other Manifest in 4. degrees of operation The vertue of the Spirit in us by the meanes manifests it selfe in foure degrees of operation not to speake of illumination First both in making us see and feele with griefe of heart our owne wretchednesse and sinfull deadnesse 1. Against sinne and also by turning us from our sins and ungodly courses with detestation of them and with resolution and constant indeavours against them it being the worke of the spirit to lust against the slesh because they are contrary the one to the other a Gal 5.17 c. both in nature and effects In which respect the Prophet Hosea tells us that if we will live we must turne Hosea 6.1 for our sinfull courses are the waies of death therefore we should labour to be and find our selves mortified to sinne with some kinde not onely of voluntary indisposition but also of strong antipathie and detestation of committing the same as formerly wee were prone and affected with delight to doe and that at the presence of sinne in its habit or act we may with indignation be displeased and sad having no joy nor contentment in that condition For the motions of sin entertained do worke in our members to bring forth fruit unto death b Rom. 7.5 Which by a contrary life of grace are mortified and subdued but I confesse that
their unbeliefe and hard impenitency of heart but are secure and doe please themselves therein 2. Legall Secondly want of obedience to Gods word that deprives us of life is in respect of the law in omitting of performing and doing the affirmative Commandements thereof upon observation whereof all the promises of life eternall are intayled so that without the same wee cannot be saved and therefore we should keep the Commandements as our life the want of obedience to the affirmative Commandements excludes from life as the breaking of the negative Commandements subjects the transgressors to destruction §. 7. Of the reasons of defect of obedience Causes of vvant of obedience There are foure speciall causes of mens neglect of the affirmative Commandements both of the Law and Gospell 1. Omissions First because the sinnes of that kind are but omissions which are not so contrary to God nor doe so much trouble the conscience as siunes of commission neither do the affirmative Commandements binde ad semper to the ever doing of them all at all times and therefore intermission being next to omission men doe easily fall from the former into the latter 2. Carnal reason Secondly because carnall men would subject Gods Lawes and ordinances to their owne naturall reason which neither allowes nor likes the spiritualnesse nor strictnesse of Gods Commandements such men doe give dispensations to themselves for carnall moderation or omission of duties as Naaman the Syrian did 2 King 5.18 pleasing themselves therein so long as their owne wit can coyne them excuses evasions and pretenses that they may preferre their owne will and waies before Gods wisdome and Lawes 3. Contrariety of nature Thirdly because mens owne naturall dispositions and course of life are contrary to the vertues commanded therefore in favour of their old man of sinne that raignes in them they forbeare to do what may crosse or hurt the same Compatison as the naturall mother that would not have her owne child divided 1 King 3.26 the law of sinne within them prevailing against the Law of God and his Spirit neglect of duties and vertues ever attends upon their opposite contrary master-raigning sins 4. Prosit and pleasure Fourthly because that the observation of the affirmative Commandements doth more crosse a mans profit and pleasure and brings him under more opposition and hatred of the world than the keeping of the negative Commandements doth he therefore is the more apt and inclined to omit the duties of the affirmative as more troublesome to observe because they doe include the observation of the negative and are more subject to the censure of men being more sensibly discernable than the negative and doth make a greater distance and difference from the world than bare omission of evill because doing of morall good puts a man into a remoter extreame from worldlings and unconverted persons than only not doing evill §. 8. Of grace dying by mans neglect 4. Neglect of cherishing grace The fourth omission whereby a man deprives himselfe of eternall life is neglect to cherish and foment the graces of Gods Spirit begun to bee wrought in him by the meanes but le ts them die before Christ bee fully formed in him The reason because he doth not constantly and conscionably use the meanes to perfect them both in their nature and degrees neither doth improve and exercise the talent and gifts that hee hath but suffers them to perish in languishing idlenesse nor doth he indeavour to approve himselfe to God in all sincerity and holinesse according to the utmost of his power nor yet encourages himselfe to aspire after perfection by the consideration and hope of everlasting glory we should be carefull and industrious that we lose not the things that wee have wrought 2 Ioh. 8. For those onely that hold out unto the end shall bee saved a Mat. 24.13 by neglect and sloth that life of grace languishes and dies which wee might seeme to have and might be in some degrees and motions of the Spirit begun Vses The uses of this point of doctrine touching this degree of self-soule-murder by omission of the meanes of life are diverse §. 9. The harme of omission of duty 1. Omission deprives men of life First to informe our judgement wee may see that by this neglect and omission a man may cut off himselfe from spirituall life and be in this degree a self-murderer of his owne soule Want of grace deprives a man of happinesse as the Virgins want of oyle b Mat. 22.12 and the mans want of his wedding garment excluded them from the presence of the Bridegroome c and 25.12 It is not enough that a man be not an ill man by sins of commission against the negative Commandements of God except he be also a good man by his conformity to GODS affirmative Commands For it is requisite that as a man would not onely not be damned in hell but would also bee glorified in heaven that hee bee not onely carefull to avoid the sins that may subject him to the former but also that he doe embrace the vertues and doe the duties whereby hee may be fitted for and advanced to the latter and as a man is made capable of vertue and glory so should hee not onely labour to be cleare of vice but also to be indowed with vertue and holinesse Negative righteousnesse Negative righteousnesse in abstinence from sinne whereof bruits and inanimates are free is an improper and lame righteousnesse which is next to a non ens so long as it is not accompanied with vertue Omission of good duties is a more generall meanes of destruction in exclusion from life eternall than commission of evill for many doe die before they are able to doe actually any evill and many others have beene civill harmelesse men as the Philosophers and yet perished For except our righteousnesse doe exceede the righteousnesse of the Scribes and Pharisees wee shall in no case enter into the Kingdome of Heaven a Mat. 5.20 And againe commission of evill is ever accompanied with omission of the contrary good but omission of good is not alwaies so accompanied with commission of evill as we see in Infants the greatest losse and mischiefe that can betide us in our deprivation of life and happinesse which consists in the fruition of God that is infinitely good and is lost by want and omission of good for without holinesse none shall see God Punishment of damage greater than of feeling The losse of eternall life is poena damni the punishment of damage which is farre greater than the punishment of feeling and smart although it bee not so to mans seeming therefore Cain complained that he was cast out from Gods presence b Gen. 4.4 because the objects doe so farre differ as finite and infinite and the glorified in Heaven shall be more affected with that happinesse that they shall possesse than the
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
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
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
and come with more authority and sweetnesse than from another in regard of his office and parts being one of a thousand Iob. 33.23 The words of whose mouth God creates to bee a comfort a Esay 57.19 The promise for effecting such a worke is specially made to the Ministers of Gods word when our Saviour sayes Whosesoever sins ye remit they are remitted unto them b Ioh. 20.23 and whatsoever thou shalt loose on earth shal be loosed in heaven c Mat. 16.19 Thus God is pleased specially to grace his owne ordinances and servants by powerful effecting that by them which ordinarily he will not doe without them 2. To a godly private Christian For want of such a Minister to confesse to then a man in this case may lay open his state to some other reverend Divine or to some other private godly wise faithfull Christian one or more according to the direction of the Apostle Iames for although such have lesse learning and authority than Ministers yet they may have more experience in that case and the Lord may for his owne glory manifest his power by weake meanes when the same are used without contempt or neglect of better The properties of those to whom we are to confesse The qualities of the parties to whom a man under pressure of such temptations is to confesse and open his estate are diverse 1. Godly humble minded men First that they be godly humble minded men who have themselves beene exercised under afflictions and temptations wherein they have well quit themselves in a victorious manner whereby wee may the more confidently open our state to them and comfortably expect to be comforted by them with the same comfort wherewith themselves were comforted and upheld e 2 Cor. 1.4 2. Assured friends and experimented Secondly those private men that in this case we are to confesse to should be both assured friends to us as Ionathan was to David if it be possible and also tried men in like cases and imployment approved by good successe that way with others 3. Wise and reserved Thirdly such as in this case wee are to make our spirituall Physitians should bee advised grave sober-spirited persons and reserved from needlesly divulging mens secrets to others whereof they give assurance by their confessing to the afflicted like or worse things of their owne with discovery of the meanes and manner of their recovery which gives some comfort to the distressed that they may belong to God and may recover as well as such 2. Caveat What to confesse The second caveat in the case of confession under temptations of self-murder is touching what the afflicted is to confesse which is 1. First the fact that he is tempted to do 2. Secondly the motives and arguments whereupon he is moved to the same 3. Thirdly he is to discover how farre the temptation hath prevailed with him in the entertainment thereof and in his purposes and attempts to effect self-murder How to confes for manner 1. Freely And withall he is to make his confession freely whereby he may shew his confidence in the party to whom he makes it 2. Plainly And also he is to do it plainly that he may be throughly understood 3. Fully And to make it fully that he may reserve nothing undiscovered that may hinder the perfit cure of his griefe and may afterwards breake out in more violent manner to effect the deed as some that confesse a little by peece-meales whereupon finding some ease they suppressing the worst of their estates are thereby overthrowne after that they have thought themselves quite escaped and safe Note So dangerous are the recoyles and reverses of those aguish fits of self-murder when the dregs of that pestilent disease have not been well purged out 3. Caveat To observe the right end and use or confession The third caveat in this confession is the observing of the right end and use of it which is that those that are under such temptations may bee holpen against the same and be preserved from that vile fact of self-murder both by such reasons and perswasions as may settle their judgments and resolve their hearts against the same and also by the effectuall prayers of such godly friends that they may be assisted and freed by Gods gracious goodnesse and power against and from such vile temptations and horrible conclusions of self-murder against themselves Note The minding and intending of the end of our course that we take will incline us unto and hasten and facilitate the accomplishment of the same in the happy atchievement of our desired preservation and cure 4. Caveat Removeall of impediments The fourth caveat observable about this confession is that those that are under such temptations of self-murder do strive to remove the impediments in themselves that may hinder the benefit that may be had by this confession in this case which are two 1. Prejudicate opinions First prejudicate opinions against the judgement and reasons of others disswading the afflicted from the fact and confuting their motives and arguments For when the pretensed reasons and motives of self-murder have in temptations made such deepe impressions upon mens mindes and have got such entertainment and liking in their hearts that the same is predominant above all other meanes and arguments to the contrary Then by the help of depraved fancie and affection all sound reasons that crosse that humour are sleighted and the contrary are magnified And therefore in this case we should labour to see the weight and worth of the reasons and counsell of others and endeavour to entertaine and be guided by the same 2. Stiffnesse of resolution to kill ones selfe The second let to be removed is stiffnesse of purpose and resolution of committing self-murder Which unnaturall and wicked conclusion is many times obstinately held without respect of and against all good premises or arguments For commonly the more unnaturall and unreasonable that any opinion and resolution is it is the more backed with obstinacie and therefore men under temptations of self-murder should not only passively submit to bee wrought upon and to bee drawne from their wicked conclusion by the help of others but should also endevour to convert their resolutions in and by the course this way taken For there is no morall conversion or change neither can bee against a mans will or without his will concurring to effect the same but that a man must be active in the same Benefits of confession 1. Mutuall ingagement The benefits of this confession are great first mutuall ingagement of Christians one to another thereby in their trust affection and helpe which increaseth comfort and love 2. Communion of graces Gal 6.2 secondly thereby the graces and experience of all the members of the Church are communicated and improved to the common use and good one of another and so the stronger helps to
after that wofull experience had given too great evidence of mens impudency in committing this inhumane and unnaturall sinne most severe lawes were made against the same In like case hath more woefull experience given more abundant evidence of the more then most in humane and unnaturall sinne of Self murder And I suppose that scarce an age since the beginning of the world hath afforded more examples of this desperate inhumanity than this our present age and that in all sorts of people Clergie Laity Learned unlearned Noble meane Rich poore Free bond Male Female young and old It is therefore high time that the danger of this desperate devilish and damnable practice be plainly and fully set out which to my best remembrance hath not before this beene performed by a full and just Treatise Chrysost Hom. 84. in Ioh. 19. Augustin epist 61. alisque in locis Hier. comment in Ion. cap. 1. Cic. de Fin. bon mal l. 5. Somn. Scipion. Proxima deinde tenent moesti loca qui sibi lethum Insontes peperere manu c. Virg. Aen. 6. It hath in sundry Sermons preached and published and in other printed Treatises beene spoken against and the hainousnesse and danger thereof somewhat to the quick yea and life too beene declared and that both by the Ancient Fathers and also by late Divines Yea Heathen men by the light of nature have damned it to the pit of bell where they have placed Self murderers making them againe and againe to wish themselves alive on earth though there poverty griefe shame and all other evills should befall them Surely most seasonably is this Treatise here published by an Author well fitted and enabled thereto For he is an expert Casuist by learning and experience so fully accomplished as he hath for many yeares beene accounted an Oracle where be lives and by all sorts resort is made to him to be resolved in intricate doubts In handling this Treatise like a skilfull Artist and wise builder Luke 6.48 be hath digged deep to lay his foundation sure he hath begun with life and artificially distinguished the severall sorts thereof and shewed the excellency of every sort that the hainousnesse of taking away so precious a thing might thereby be the more aggravated Many pertinent cases are here and there yea every where in this Treatise judiciously discussed and resolved So good is the wine here to be had Vino vendibili non opus est hederâ as there needs no bush to draw thee to it Let mee but perswade thee to taste it I shall need to set no greater commendation upon it I make no question but that wheresoever it findeth entertainment it will prove a most soveraigne preservative against this horrible temptation to Self-murder The Lord give such a blessing to it as it may be a meanes of keeping men from laying violent hands upon any especially upon themselves and of directing and inciting them so to preserve their temporall and spirituall life as they may bee reserved unto eternall life 18. Apr. 1637. VVILLIAM GOUGE IN DOCTISSIMVM ET ELABORATVM HVNC TRACTATVM Technas Diaboli homines ad horrendum scelus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provocantis mirâ arte pietate denudantem MOrtalibus vitae semèl scintillulam Natura cunctis indidit Tuendam ab omnibus virili prosua ad Imaginem quae condita est DEI cruore et sacro CHRISTI parta huic Larvatus invidet Serpens Hanc suffocare cordis pendulus cujus Curae anxiae cor vellicant Contendit alter nescius probi qui se Nequitiâ totum faedat Illam aestimat parvi scelestâ dexterâ Extinguit illam tertius Sic à DEO creata vitae scintilla et CHRISTI redempta sanguine Quae charior lapillis est purior Morte interit repentinâ Quis non beatum praedicabit Symeum CHRISTI facit solertem quem Gregis tuendi cura quipandit viam Quâ possit haec scintillula Vitae foveri pendulum cordis cui Iter dolores obstruunt Vocis per anfractus doloris dirigit Ad sempiterna gaudia Acumine insigni qui pandit subdolas Technas diaboli quibus Vitae struit dolum qui cunctos instruit Vitam caducam degere Vt illius peracto cursugaudijs Vitae fruantur aeternae Gregem ô beatum qui Tuo doctissimo Labore ductus abstrusa Coelstium scitorum ediscit dogmata CHRISTUS diu Tesospitet Gregem ut Tibi commissum possis quod facis Fovere scriptis vitâ T.Y. Haec amoris ergò apposuit qui gravissimum hujus Tractatus Authorem verè suscipit sincerè colit A deare Friend to the Author FRom Albion whence now we all be one with healthfull salves thou doest assay to cure Self-murders griefe that many long agone doth kill and fill dark Hell with soules impure Which sage Hippocrates and Galen sure could not prevent nor heale with all their skill But thou by thy receipts that will indure most skilfully canst soundly cure this ill Goe to therefore deare Sym God give successe Like to thy skill thy will this to redresse S.H. A TABLE OF THE Chapters and severall Sections with their Contents CHAPTER 1. The generall description of Self-murder § 1. Concerning life and death that they are things of greatest importance Page 1. § 2. Self-murder described what it is and of the three parts of the description Page 2 § 3. How self-murder is knowne by life which it destroyes why evill ever cleaves to good and that all worldly things are subject to contrary passions Page 2 3. Chap. 2. Of the kindes of the life of man naturall and spirituall and what the care of men should be of both Page 4 Chap. 3. Of naturall life in generall § 1. Of diverse sorts of life of vegetation sense and reason Page 4 5 § 2. That man onely is subject to self-murder and of the greatnesse of that sin Page 6 § 3. How naturall life is knowne in and by the man in whom it is both by sense and understanding Page 6 § 4. Of the soules double act in man for his person and his workes Page 7 Chap. 4. Of mans naturall life more specially § 1. Wherein the naturall life of man consists which is fraile Page 8 § 2. Of the sweetnesse of naturall life Page 9 § 3. How the losse of naturall life is horrible and painfull and why Page 9 § 4. How life is deare and precious with three reasons thereof Page 10 § 5. Of naturall lifes preservation the meanes thereof and of cheerefulnesse Page 12 § 6. How to use Physick with foure cautions about the same Page 14 § 7. Of three deadly things to be resisted Page 16 § 8. How to spend our lives well with three motives so to do and how men mispend their lives foure wayes Page 18 Chap. 5. Of mans spirituall life § 1. What spirituall life is Page 21 § 2. Of the acts of spirituall life which are two Page 21 § 3. Of the
degrees of spirituall life which are two and subordinate Page 22 § 4. Who may have spirituall life which is denyed to none and by whose fault doth any misse of it or lose it How the Gospell was published to Adam and to all his posterity who for unbeliefe of the same are justly punishable Page 24 § 5. Of the excellency of spirituall life in three respects Page 26 § 6. How to obtaine spirituall life by meanes which wee are to use to get it and grow in it Page 28 § 7. How the Gospell works life not physically or ethically but supernaturally by the power of God working according to his owne will upon mans heart that is the subject of conversion Page 30 § 8. Why God uses meanes to convert us reasons three Page 31 § 9. How the power of the Holy Spirit is manifested and seene upon us in the meanes by foure degrees of operation And of three evidences of the Spirits application of Christ to us Page 32 § 10. How the Spirit works holinesse in us in two degrees with their uses and of three grounds of actuall obedience Page 35 § 11. Of the foure signes of spirituall life Page 37 § 12. How spirituall life may be preserved by use of six meanes Page 39 § 13. How mans care of his spirituall life should be great preferring it above his naturall life Page 42 Chap. 6. Of lifes destruction and of murder in generall § 1. How mans life maybe lost both passively and actively Page 43 § 2. How naturall life may be lost by meanes both internall and externall casuall and voluntary justly and unjustly Page 44 § 3. Of the meanes of the destruction of spirituall life by the justice of God and by the meanes of men and of mans subjection to death Page 45 § 4. Of murder in self-killing how the same is horrible and of foure things observable in it Page 47 § 5. How murder is vile in three respects Page 49 § 6. Of the originall of murder how it selfe is an act of impotency which we are to abhorre and how none can murder another without murdering themselves Page 51 Chap. 7. Of murder as it is of ones selfe § 1. Of the specificall nature of self-murder Page 53 § 2. Of the evill and greatnesse of the sin of self-murder Page 54 § 3. Of lawfull self-killing of our old-man of the kind of that killing and how it is done Page 54 § 4. Of diverse observations from the generall consideration of self-murder for informing of our judgement and directing of our practise Page 56 Chap. 8. Of spirituall self-murder in speciall § 1. That all perishing-soules are self-murdered and how soule-murder is self-murder Page 57 § 2. Spirituall self-murder defined what it is Page 58 § 3. Of soule-murder in two degrees by deprivation of life Page 58 § 4. Of mans deficiency to be saved in Adam and in our selves by a fourefold omission of doing our duties in use of meanes Page 59 § 5. Of mans neglect and contempt of the power of the meanes that he uses Page 60 § 6. Of mans defect in obedience both Evangelicall and Legall Page 61 § 7. Of the reasons of our defect of obedience which are foure Page 62 § 8. How and why grace dies by mans neglect Page 63 § 9. How the harme of omission of dutie is deprivation of life spirituall and of negative righteousnesse and how the punishment of damage is greater than that of smart Page 64 § 10. Of the endeavour after spirituall life wherein it consists and of the lets thereof Page 66 § 11. Of the second degree of spirituall self-murder which is in subjection to death by sinnes of commission Page 67 § 12. Of the meanes of mans destruction by breaking the Law of negative commands and of foure properties of soul-murdring sins Page 67 68. § 13. Of two causes of mens adventuring upon sinfull courses against the law Page 69 § 14. Of spirituall self-murder by sinning against the Gospell and how the obedience of the Gospell differs from the obedience of the Law in foure points Page 70 § 15. Of infidelity against the Gospell and of the causes and cure thereof Page 72 § 16. Of impenitency Page 72 § 17. Of the sin against the holy Ghost and things observable about it Page 73 § 18. Of finall Apostacy and of the difference of sinnes Page 75 § 19. Of the malignity of the sinnes against the Gospell above those that are committed against the Law for three reasons Page 76 § 20. The uses and improvement of the doctrine of spirituall self-murder Page 77 Chap. 9. Of bodily self-murder in speciall § 1. How bodily self-murder is defined and differenced from spirituall self-murder Page 80 § 2. Of mans body in a threefold consideration with its works and of the soules three sorts of morall works in the body and how the body suffers by and for the soule Page 81 § 3. Of the degrees of bodily self-murder and the pronenesse of man to it upon two causes which are removed by answers to both Page 83 Chap. 10. Of the kindes of bodily self-murder direct and indirect § 1. Direct and indirect self-murder are defined Page 84 § 2. Of the difference betweene direct and indirect self-murder in three things Page 85 § 3. How indirect self-murder is greater in two respects than direct Page 87 § 4. How direct self-murder is absolutely the greater in three respects Page 88 § 5. Of the degrees of sin and how to escape the greatest and its end Page 89 Chap. 11. Of indirect self-murder of the body § 1. The reasons why indirect self-murder is first treated of Page 90 § 2. How indirect self-murder is wrought two wayes by omission and commission Page 91 § 3. How indirect self-murder by omission is physically effected foure waies ibid. § 4. How indirect self-murder by omission is morally wrought two waies and that neglect of meanes of preservation is tempting of God and how Page 94 § 5. A question resolved about standers mute or those that refuse to answer legally and to submit to lawfull triall when they are arraigned at the barre for some capitall crime the reasons pro and contra with the conclusion that such mutes are indirect self-murderers Page 96 § 6. The resolution of the question concerning malefactors arraigned for capitall crimes wherof they know themselves guilty whether they ought in conscience to answer affirmatively or negatively to the question made to them at the Barre whether they be Guilty or Not Guilty the reasons on both sides with the conclusion for the negative that they may avoid indirect self-murmurder Page 100 § 7. Of indirect self-murder of commission by distemperature and needlesse mutilation of body or members whereupon death ensues Page 109 § 8. Of indirect self-murder of commission by unwarrantable practising of Physick or Chirurgery upon ones selfe thereby killed Page 111 § 9. Of indirect self-murder of commission by a mans unthriftinesse and prodigality
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
Fourthly wee are to take heed that we be not anxiously perplexed and troubled when upon the using or forbearing of Physick upon warrantable grounds the effect answers not our desire or expectation But suppose the patient dies or labours under any griefe unrecovered without hope of cure it is folly to vexe our selves because we have not used this body or that body this medicine or that medicine thinking or saying if we had done this or that our selves or some other patient belonging to us had beene recovered just as Mary said to Christ Lord if thou hadst beene here my Brother had not died a Ioh. 11.32 When a thing contrarie to our desire is done wherein we are not faultie when wee worke according to our present knowledge and meanes we should rest content with the will of God how adverse or crosse soever it seemes to us considering that as God appoints the end and thing that doe come to passe so doth he likewise direct and order the meanes to accomplish the same For God oftentimes over-rules our purpose mens skill and the nature and effects of Physick to the bringing to passe of his owne purposes contrary to our expectation which must bee attributed to God the soveraigne Lord and is not to bee imputed to unblameable men and meanes that are but the instruments under God and subject to his controle and disposition and therefore touching the events thereupon following wee must bee content to be crossed of our wils sometime that God at all times may have his §. 7. Of deadly things to be resisted 4. Opposition of deadly things Fourthly and lastly to preserve his life every man is bound to decline and oppose all things that tend to the unlawfull taking of it away for that which other creatures do by Antipathie and instinct of nature for shunning that which is contrary or pernicious to them man is by the meanes of his reason and will to do the like for his preservation who by his intellectuall parts can better foresee and discerne what is hurtfull and dangerous to him or his life 1 Invasion The things that especially he is to decline and beware of are First Forcible invasion whereby his life is assaulted or indangered and his death attempted by others For besides the perill that a mans life is in by that inbred poyson of diseases and mortality in himselfe it is lyable to death by meanes from without himselfe whereof a man is to be carefull both to foresee the same and to prevent it or to extricate and free himselfe out of it as we see how Paul understanding of a conspiracy of above 40. men lying in waite to take away his life used his best indeavours to decline and prevent the same by discovery thereof to the chiefe Captaine Act. 23.17 and so our Saviour himselfe gave commandement to his Disciples that when their enemies did persecute them in one citie they should flee to another Mat 10.23 according to his own practise who to avoid and escape the bloody hands of Herod was carried into Egypt 1 Mat. 2. which course is abundantly warranted by manifold arguments and examples in Scripture and upon just reason is so good that necessity of saving a mans life against unjust and violent invasion warrants him both in the Courts of Heaven and Earth in his owne lawfull defence to kill rather than to suffer himselfe to be unjustly killed because that love which is the fulfilling of the Law b Rom. 13.10 begins at a mans selfe it being the rule that we should love our neighbours as our selves How can it bee expected that he will preserve other mens lives that is carelesse of his owne Qui sibi nequam cui bonus 2. Dangerous undertakings Secondly for preservation of mans life he must not onely not submit himselfe passively to private deadly cruelties of others but also he must not actively expose himselfe to hazard the losse of his life upon self-will'd dangerous undertakings without a lawfull calling and sufficiency of strength to undertake or go safely through the enterprise as our Saviour intimates Luk. 14.31 in the parable of the King going to warre that would not undertake above his power 3. Motions of self-murder Thirdly the thing that a man is to decline for preservation of his life is that he do abhorre and reject all unnaturall motions or resolutions of self-murder That the heart of man may neither be suffered to breed nor to entertaine the thoughts of his owne destruction like a viper conceiving and somenting such an issue as in the birth thereof destroyes the parent that gave it being The thoughts of evill that a man doth at first but dally withall and fearelesly beholds in his mind presuming of his power over them at length possesse him and master him and therefore above all things wee are to keep our heart for out of it proceeds all evill Prov. 4.23 Mat. 15.19 if the seed and spawne of sin in the motions of it in the heart be extinguished and destroyed then there is no feare of the breaking of it out in act for as Saint Iames saith Lust first conceives before it brings forth sin a Jam. 1.15 §. 8. Of spending our lives well To spend our lives well Another generall use of the former doctrine of the pretiousnesse of mans life is that wee be the more carefull to husband and spend it well to the glory of God our owne good and comfort and for the good of others among whom we live considering that our life is too good to be spent away in idlenesse to bee wasted prodigally or to bee mis-imployed in the service of sinne and Sathan and is irrevocable when it is past that it cannot be had backe againe that it might be better spent and former errors be undone and therefore we doe ever need with the Psalmist to intreat that God would so teach us to number our dayes that wee may apply our hearts unto wisdome b Psal 90.12 being ever mindfull of the Apostles admonition redeeme the time because the dayes are evill Eph. 5.16 Motives The motives that may move us to spend our time and life well are specially these three following First 1. Badnesse of the times the wickednesse of the world which should make us more watchfull to catch at all opportunities to do good that our life that will waste away with the rust of doing nothing may bee comfortably spent in well doing Happy shall that servant be whom his Lord when he comes shall find doing so Mat. 24.46 2. Shortnesse of our lives Secondly the shortnesse and uncertainty of our lives which passes as a shadow or a vapour that appeares no more puts us in mind not to deferre but while it is called to day requires us with sobriety and watchfulnesse to be couragious and incessant in well doing Post est occasio calva the morrow is not ours and if we be cut off
life from the fountaine of life whereby we live as men say actu primo so by the imployment and exercise of this life in obedience to God we live actu secundo preserving and nourishing this life For we see that by rest and idlenesse things are not onely often frustrate of the end of their being but doe also languish and die which by action according to their naturall faculties and proper use are preserved For all things that are in the way to their end as spirituall life is here are maintained and perfected by their motion to that end where at last they are to rest there not being an ultra or more-over for them to aspire after 3. Zeale Thirdly this spirituall life is somented and cherished by stirring up and blowing the coale of godly zeale for goodnesse and against evill whereby a man may quicken the things that are ready to die this zeale is as the lively spirits that quicken this life to make it active whereby it growes and is vigorous The vveakenes of zeale The things that weaken this zeale are three First wearisomenesse and satiety contracted by the length of time in assiduity about good things and divine exercises 2. Secondly by diseouragements from all examples and from opposition of goodnesse 3. Thirdly for the prevailing of vice in our selves or generally in others caried with a high hand and from the languishing of grace in our selves and from the generall discountenancing of it by others Meanes to quicken zeale 1. The meanes to quicken this zeale are First the serious consideration both of the excellency and also of the usefulnesse of goodnesse whereby wee may bee inslamed with the love and desire of it 2. Secondly the odiousnesse and dangerousnesse of iniquity and sinfull prevailing courses in others may by antipathie and antiparistasis kindle our zeale the more against it as David confesses of himselfe that rivers of waters did runne downe his eyes because men kept not Gods Law Psal 119.136 4. Gods promises Fourthly this spirituall life is maintained by observing and collecting the promises of the word of God and marking how God fulfills the same to his people and so by meditating and relying upon them wee shall find incouragement and a lively influence come from the same to uphold this spirituall life in us in all estates when all other things do faile As the Prophet saith unlesse thy Law had beene my delight I should then have perished in mine affliction a Psal 119.42 5. Preseverance Fiftly spirituall life is upheld in us by having our eyes fixt upon God in constant perseverance in all well doing as did Iehosaphat b 2 Chro 20.12 from whom there proceeds to us a gracious influence of divine life as light from the sunne to the moone when she is within the aspect of it 6. Hope of happincsse The sixt meanes of preservation of this spirituall life is hope set upon our future happinesse as did our Saviour Christ who for the hope that was set before him indured the crosse Heb. 12.2 by this anchor of hope a man rides safe in all stormes as held up by the chinne that hee can never bee drowned when this anchor is cast upward within the vaile whither Christ our forerunner is gone c Heb 6.19 drawing us after him §. 13. Of mans care of spirituall life Vse 2. Mans great charge The second use of the excellency of mans spirituall life is to instructus that man hath the greatest adventure and charge to save or lose of any creature in the world for as he hath both a soule and a body so hath he both a naturall and a spirituall life to save or lose and upon the miscarying of the spirituall depends the misery of the naturall Therefore it is that man is subject to most dangers of all earthly creatures and needs to be most vigilant and carefull of himselfe for by how much the more excellent he may be if he be saved so much the more miserable shall he be if he perish And therefore as of a ship lade with rich goods more care is to be had than of a ship lade with coales or chalke Comparison so more care is to be had of a man than of any other worldly creature in regard of the greatnesse of the aforesaid adventurer which may be fitly represented by the answer of a certaine Philosopher to a wretched fellow when they were both at sea in danger to be drowned together whereof the Philosopher was much more fearefull than the other who upbraided him for the same and demanded the reason thereof to whom the Philosopher replyed that the losse was farre the greater for him to miscarry than for many such fellowes as the other was who were nought worth Vse 3. The third use observable from hence is that if it come into competition whether wee should yeeld to lose our naturall life or our spirituall when both cannot be enjoyed to ether then wee are to preferre the preservation of our spirituall life before our naturall and for saving of this to do nothing to hurt or prejudice that remembring that our Saviour saith be that loveth his life shall lose it Terent S. naturall before naturall life and he that hateth his life in this world shall keepe it unto life eternall Iohn 12.25 for obtaining whereof many of Gods people little respected their naturall life as they who Heb. 11.35 did not accept deliverance from death that they might obtaine a better resurrection Paul said that his life was not deare to him but that he was ready to die for the name of Iesus Christ Act. 21.13 which was the ease of all the Martyrs such was their esteeme of and affection to spirituall life We that live saith Paul are delivered to death for Iesus sake that his life may bee manifest in us Which coademnes those that Esau-like set light by this spirituall life preterring the world their lusts their pleasures or naturall life before it because they neither know the worth nor comfort of it nor have part or hope of it which whosoever hath will choose rather a thousand times to die this temporall death than to lose his spirituall life CHAP. 6. Of lifes destruction and of murder in generall §. 1. How mans life may be lost HAving spoken of mans life which is the object of Self murder now it followes in the next place that we consider the act it selfe of taking away this life specially in unjust manner Life may be lost Of both the aforesaid kinds of life naturall and spirituall a man may bee deprived and that after two severall wayes 1. Passively First passively as he therein is immediately but a sufferer although mediatly or by originall merit he may be said to be efficient in procurement of his owne destruction but as he is meerely passive he cannot be deemed to be guilty thereof 2. Actively
acting in it selfe can bee destroyed by man whereby it ever lives to be capable of eternall misery or glory For such a death it cannot die without being reduced into nothing and quite extinguished in regard of the spirituall simplicity thereof void of composition and the nature of it is an act but this death is onely of that superadded supernaturall beatificall life of grace and glory whereof a man may misse and come short and be guilty of the losse thereof although he were never personally possessed of it as those that are said 1 Tim. 1.19 to have put away faith and a good conscience §. 3. Of soul-murder by deprivation of life Tvvo degrees of it 1. Of soul-murder there are two degrees the first is deprivation of spirituall life which is poena damni or punishment of losse 2. the second is subjection to misery in positive manner which is called the second death and is poena sensus or punishment of sensible feeling because man was indowed at first as it were habitually with a spirituall life in gracious indowments and communion with God and now by mans owne fault that habit of spirituall life being destroyed it may be truly said that hee himselfe hath killed it in regard that he was radically and implicitely in Adam when he first destroyed and lost the same §. 4. Of mans deficiency to be saved Meanes of mans deprivation of 〈…〉 all life his deficiency The principall meanes of mans deprivation of this spirituall life is his neglect of meanes when himselfe is the immediate cause and procurer thereof by his owne deficiency and that two waies 1. In Adaw First as he is originally confidered in Adam who was the roote of mankind and whose first sinne and effects thereof are equally reckoned to bee all mens in common who then were in him and so thus radically in Adam all men have deprived themselves of spirituall life by their owne act of neglect of eating of the tree of life and of others permitted for their use and by their eating of the forbidden tree of knowledge of good and evill 2. By himselfe personally considered Secondly as he is personally considered by himselfe a man may deprive himselfe of spirituall life and so in that respect be a self-murderer of his soule which is done by his voluntary omission of duties upon which life is promised every man is dead in trespasses and sins a Ephes 2. and thereby subject to death but the Lord hath abundantly provided us of meanes to advance us to life which if we do wilfully neglect or contemne to use there being no other safety of necessiry wee must perish and bee guilty of our owne destruction as were the Iewes by rejecting of the Gospell Act. 28.25 Foure-fold omission Of this degree of self-soule-murder or deprivdtion of life a man may bee guilty by a foure-fold omission of things that ought to be done by him for his salvation 1. Neglect of the outward meanes First when a man willfully neglects the conscionable and diligent use of the outward ordinances of Gods word worship and Sacraments the blessed meanes of life appointed by God without which no man of discretion in the visible Church can be saved the Apostle Rom. 10.13 limits salvation to calling upon the name of the Lord which cannot be without hearing of the word of God This neglect of spirituall meanes is either by not going where they may be had and sincerely used or if hee may have them his neglect may be in not frequenting and carefully using them in conscionable manner nor submitting himselfe to bee wrought upon that he may be moulded in the forme and frame of the word a Rom. 6.17 But doth come to the meanes either with a prejudicate opinion against the truth or with a resolution to continue still in his unregenerated estate and in his sinfull courses as those that with their mouth shewed much love but their hearts went after their covetousnesse Ezek. 33.31 and as those that Ieremie speakes of Ier. 18.12 who said Wee will walke after our owne devices and wee will every one doe the imagination of his evill heart such persons are as guilty of their owne damnation as a man is of self-murder of his body that out of stubbornnesse or sullennesse will not eate but in the midst of plenty starve himselfe to death §. 5. Of mans neglect of the power of the meanes 2. The contempt of the power of the meanes The second omission procuting deprivation of spirituall life and so consequently effecting self-soule-murder in that degree is a mans contempt and regardlesnesse of the spirituall efficacy and power of the meanes for inward change of his spirituall and morall state and condition and for power of enabling him to all holy practise of life and conversation whereby he may be borne againe and be made a new creature a Iob. 3.3 which is a thing most necessary and availeable for salvation Gal. 6.15 Such men are either utterly carelesse and regardlesse of grace and spirituall life from their undervaluing of the worth of it or from their esteeming of the same to be needlesse Or else they harden their hearts as did Pharaoh and set themselves against the power of the Word that it may neither enter into their hearts nor make any divine change in their states or lives as if they had made a league with hell and death What be those Contemners Such are ever learning but never attaine to saving knowledge they are ever sowing but never reape they are ever in the hand of the workeman but are never framed anew they are fairely featured by some outward profession but are without life and sound grace the reason hereof is because such an one rests upon and pleases himselfe in his owne sufficiency using the meanes without consideration of the end why God gave the meanes and why we are couse them and without looking and seeking to God for a blessing upon the meanes that they may be effectuall to his salvation §. 6. Of mans defect in obedience 3. Want of obediencs The third omission whereby a man excludes himselfe from this spiritnall life and so consequently subjects himselfe to spirituall death is wilfull want of obedience to Gods word and that in a double respect 1 Evangelicall First in regard of the Gospell when he doth not savingly beleeve in Christ as the Gospell requires but remaines in privative unbeliefe whereby a man is destitute or deprived of Christ our life and Saviour For we are frequently said to live by faith b Habak 2.4 Heb. 10.38 Rom. 1.17 and therefore without it we are dead and so such as do not savingly beleeve and repent which are the acts of Evangelicall obedience doe deprive themselves of salvation through their owne default which is evident because they are willingly impenitent unbeleevers resisting the motions of the word and Spirit not sorrowing for nor striving against
most violent and indivertible that are led by it because it moves with nature and not against it and hath will in men more propense that way which by griefe is rather forced than seconded §. 4. How absolutly direct self-murder is the greatest Direct self-murder is the greater sinne and why Notwithstanding Direct self-murder is the farre more grievous sin in three respects 1. End intended First in respect of the direct intention of the will and of its immediate object of murder of a mans selfe whereby it partakes more properly and fully of the nature of self-murder than indirect self-murder doth For what is under a common Genus or generall directly partakes more of the nature of that Genus than that which is under it but by reduction or indirectly So then although direct and indirect self-murder be both self-murder Etiamsiaequè non tamen aequaliter yet they are not equall self-murder but the former is the greater 2. The consequences of their acts Secondly for the consequences of the acts of them both direct self-murder brings more certaine and sudden inevitable destruction than indirect which in this latter may better be prevented by having time of repentance than it can be in the former and death in this is an accidentall effect besides the intention of the agent and nature of the meanes which in the former is perse and of the nature of the action so purposely ordered to that end 3. Company of other sinnes Thirdly direct self-murder hath more and greater sinnes complicated in it than indirect hath both by extension in kindes and number against God others and our selves and also for intension in degrees by reason of circumstances of the party doing the same against the light and reluctancie of nature with direct intention to kill himselfe §. 5. Of the degrees of sinne and how to escape the greatest and its end Vses The uses of this doctrine of the distinction of self-murder into direct and indirect and of the differences betweene them are specially two 1. Degrees of sin First to teach us that there are differences and degrees in the same kindes of sinnes some being more grievous than other some So that although we be not guilty of sinne in the same degree yet we may be in the same kinde as appeares by the Iewes convicted in their consciences of uncleannesse although they were not taken in the act as the Woman was Iohn 8.9 How to escape great sins And therefore to escape falling into the highest degrees of sinne wee should be carefull to avoide and to be free of the same generall kindes of sinne both as they are unformed and confused in originall corruption as in their seminall Chaos and also as they are formed in their distinct habits so improperly called because after the manner of habits they either are in the place of true habits or unite themselves in and with them that they may both brooke one common name and so we should labour to be cleare of sinne both habitually and actually Observe Wee should not bee conceited and blesse our selves so much because we are not fallen into the fowlest degrees of sinne as we should be humble and penitently confesse our guiltinesse in the kindes thereof the difference herein being betweene us and others but in magis and minus in greater and lesser where the least degree makes way and disposes us for the greatest and makes us liable to the same kinde of punishment although not to the same measure of it The same end severall vvaies attained The second use serves to instruct us that men doe come to the same dismall ends as Saul and others did by severall courses being guilty of their owne deaths in diverse manners as men may come into the same prison at and by severall doores Comparison For although a man can draw a right or straight line betwixt the same points but one way yet he may draw crooked lines many waies and they all be terminated in the same points Therefore as a man would beware of any evill end so should he shunne all the courses that may lead or bring him to it For it is no benefit to a man in misery to consider how and by what sinfull course hee came thither so long as he is in that woefull state Wee see many men come and end their daies together upon the same Gallowes but by severall courses and differing crimes some for pettie treason some for wilfull murder some for burglary some for pettie larceny and yet to him that is hanged for the lesser offence it is small ease and comfort because he suffers not for a greater so long as it is for any that he dies CHAP. II. Of Indirect self-murder of the body §. 1. Why Indirect self-murder is first treated of Indirect self-murder is handled first ALthough that by logicall method I should treat first of Direct self-murder because that which is directly under a Genus or generall head should bee handled before that which is but indirectly under it for the neerenesse thereof unto the same and for the light that it may afford for the better understanding of the other yet for all that I will heere begin with indirect self-murder for three causes Reasons 1. Imitation of nature First because I will herein imitate nature which proceeds frō things lesse perfect tothings more perfect because perfectiō is her ultimate end Indirect self-murder is lesse perfect self-murder than direct self-murder because the Genus of self-murder agrees more properly and primarily to direct self-murder than to indirect 2. Precedency in execution Secondly indirect self-murder is ordinarily both the way and the cause of direct self-murder and therefore may be fitly treated of first the rather because direct self-murder never goeth before indirect but this goeth often before and without that 3. End intended Thirdly because my intention is to insist specially upon direct self-murder and by meanes of it onely doe I speake of indirect self-murder therefore I purpose first to dispatch it as an accessary to the other which I principally intend as my last end in this treatise therewithall to conclude the same §. 2. Of Indirect self-murder by omission How indirect self-murder is performed Having shewed what indirect self-murder is and how it is differenced from direct self-murder I will now declare how men doe fall into the same which is done two waies First by omission Secondly by commission 1. By omission By omission a man may indirectly murder himselfe being the deficient cause of the preservation of his life two waies either in a physicall naturall manner or in a morall meritorious course §. 3. Of indirect self-murder by omission physically wrought Wayes how 1. Physically diverse waies First physically and after a naturall manner a man may indirectly murder himselfe divers waies as 1. Neglect of food First a man may indirectly murder himselfe by
their owne accord leape into the fire with divine and unutterable cheerefulnesse and Ambrose Ambros lib. 3. de virginibus and others doe note divers professors to have done the like as Pelagia Apollonia and many others Observe Which shewes to us that as all mankinde are sprung from the same roote and are infected with the same disease so are we all lyable to commit the same sins if the Lord doe not renew and keepe us All are sick of the same disease So that wee need not so much to think it strange a member of the visible Church kills himselfe as to admire the gratious goodnesse of God in keeping of us that very many doe not the same in regard both of our owne wicked naturall disposition and outward temptations whereby what betydes men may betyde all men in the same case Observe To depend upon God Here we are to observe that those examples of self-murder recorded within the Church are not registred for imitation but for caution that all Christians may be stirred up the more carefully to cleave to God and thank him for their preservation even from this horrible act of self-murder whereinto many professing Christianity have fallen §. 4. Self-murderers knowne by experience The third way of discovery of self-murderers Experience Thirdly that many do murder themselves it is cleare by wofull experience in all places and ages notwithstanding that they may be terrified frō the same both by the fearefull examples of manifold wreckes of that kinde and also by the doctrine of the truth condemning that vile practise besides manifold other restraints and ignominious censures of that odious course against all which such breakings out doe shew the continued rage and power of Satan against Mankinde and manifest mans madnesse and perversenesse still in all places furiously running upon this most horrible and dismall sinne Hurt of self-murder Whereby men doe most ignominiously shut up the period of their lives with the losse of their good names and with the destruction of their soules for ever depriving their posterity of their estates and uncomfortably overshadowing them with the shamefull disgrace and ill example of their execrable fact of self-murder Vses The uses of this point are specially two 1. To be observant of occurrences First it serves to teach us to be observant of the daily occurrences that fall out from time to time that thereby wee may grow by sense in experimentall knowledge both of facts done and also of the nature and causes of the same whereby we may be wise not only for to direct our owne course aright but also may be able prudently to advise others and to give a right estimate of things that fall out and make a holy use of them So that the longer we live and the world stands we should bee the wiser and better in regard of the helps that we have to know Gods will both by his Word and workes that we may not be carelesly secure of the most haynous crimes Note but without grace and Gods protection neither doctrine nor example is sufficient to withstand mens impetuous wilfull running upon destruction The lamentable spectacles of manifold executions for murders and robberies we may thinke might affright all men from committing the like crimes which we see it doth not Comparison So as the multitude of Shipwracks terrifies not men from going to Sea neither doe examples of frequent miscariages by self-murder prevaile with gracelesse men to hinder them from the like facts Self-murderers not deterred from the fact who doe thereby rather harden themselves to attempt and perpetrate the same Vse 2. Beware of self-muder The second use of this point is to admonish us to abhorre and beware of this odious sin of self-murder which runnes through all times and sorts of people although we may seeme to be out of danger of it in regard of the present distance and opposition betweene us and it yet are we not to be over-secure For the sins which at first we seeme to loath afterwards by degrees through negligence or venturing upon the causes and occasions thereof men doe embrace and commit as we see by the example of Hazael 2 Kings 8.13 Motions of self-murder most hardly shaken off And of all sinnes even the motions and setled purposes of self-murder are most hardly shaken off because all unnaturall and hideous sins breaking impetuously through the strongest hedges and pales of opposition and outragiously overflowing the bankes of all resistance both of nature and grace have nothing left of sufficient force to withstand them but that they rage in that high and transcendent degree without shame or restraint as they list Note the most grosse and unnaturall sinnes are ever done by desperately wicked men with the least remorse of conscience and with the greatest shamelessenesse and obstinacy of will and indivertiblenesse of indeavours The use of examples Touching the use of the examples of self-murderers Augustine sayes well Non quaerimus utrum factum sed utrum faciendum Sana ratio exemplis anteponenda est We enquire not whether self-murder hath beene done but whether it ought to have been done Sound reason is to be preferred before examples CHAP. 14. Of the usuall means and furtherances of self-murdering §. 1. Of the meanes of self-murdering 1. Meanes ABout the fact of Self-murder we are to consider the meanes thereunto used and the application and method thereof by self-murderers None lawfull for that use Meanes there are none proper of lawfull ordination for to doe evill because that the same ought not at all to be done but man either abuses good or devises ill meanes of his owne invention to doe naughtinesse and mischiefe withall Meanes abused The meanes abused by self-murderers to kill themselves are of two sorts 1. Good First such as be destinated and appropriated by God for the good and preservation of mans life as water fire swords are and the like which a self-murderer perverts to drowne burne stab himselfe to death c. 2. Evill The second kinde of meanes of self-murder be those that be evill and sinfull in themselves fitter to destroy than to save such as eating and drinking of poyson throwing ones selfe over rocks as did the Circumcellians or out of windowes or from off high places and turrets with intent to kill themselves as the devill would have had our Saviour Christ to have done a Mat. 4.6 going unwarrantably into the mouth of destruction with purpose to be slaine commanding others to doe it as Abimelech did Iudg. 9.54 hanging ones selfe as Iudas and Ahitophel did fretting or starving ones selfe purposely to death as Pomponius Atticus did or in mortall sicknesse or wounds rejecting the helps of cure by Physick or other meanes and disordering ones selfe purposely that they may thereby die and the like so that for this vile act men are inabled by all the
comes by that fact and also ignorance of the illnesse of that action Apprehension of the presence of God and of absence of evill perswades the minde of the lawfulnesse of the thing and makes the conscience bold to undertake the performance of it Good conceived Cap. 12 §. 2. Of the goodnesse that a self-murderer conceives to be in killing of himselfe I have spoken already in the explication of the definition of self-murder How apparent good affects the understanding Touching which I will onely now observe how bonum or good that properly is the object of the will or of the soule in its elections and actions can affect the understanding when it is but apparent good and contrary to truth 1. By the wills working upon it from the senses To cleare this it is to be marked first that the will receiving impressions from the senses doth often by ascending worke upon the understanding and drawes it as formerly we have heard 2. Goodnesse and truth are equally the object of the understanding Secondly whereas bonum and verum good and truth in a metaphy sicall notion are the same and convertible confineable to no one Category as neither are any of the properties or attributes of the Godbead they are likewise equally the object of the understanding as of the will which in the soule doe not differ essentially but are only the divers powers offices and workes of the same soule about its-severall objects which doe give the occasion of the distinction of those things which in themselves are one and so where ever bonum good is presented to the minde there also it offers it selfe to the same as verum true Whereby the understanding is deceived when the object thereof is not that which it is supposed by it to be which makes a man no lesse bold to doe it than if it were indeed true Of self-murder the illnesse unknowne incourages a man to commit it The ignorance of the illnesse of this sinne of self-murder incourages men to commit it when they doe not judge of it by the morall rules whereby it is forbidden and censured The thing that hides the vilenesse of sin from sinners is even the sin it selfe As the Apostle Peter speakes of such That they are blinde and cannot see afarre off a 2 Pet. 1.9 What blindes men 1. Sinne. Men are first blinded that they may the more boldly sin as Samson was that he might be led about to grinde 2. Consequent of sinne There is a subsequent blindnesse that followes upon sinning whereby the oftner that sin is committed the lesse evill it seemes to be to the doers thereof in respect both of the sinfulnesse and punishment thereof in which regard the Prophet sayes that Ephraim was like a silly dove Hosea 7.11 And Augustine affirmes that darknesse followes those that transgresse the Law a Obumbratio sequitar cos qui legem transgrediuntur The former ignorance proceeds from love and affection to sinne the latter from the habit and custome of sinning The ignorance of the illnesse of the sinne of self-murder proceeds from it selfe which in the motions and resolutions of it blindes the understanding two wayes Self-murder blindes the minde 1. Privatively First privatively by drawing away of the minde from advised and serious consideration of the truth about that sin whereby the vilenesse of it might be seene and by declining the thoughts from all arguments reasons and censures whereby a man may be kept from doing of it So that when he comes to the act he sees nothing or but little to hinder him from doing of it 2. Positively Secondly this sinne blindes the understanding positively both by setting the minde aworke as it presents it selfe to it to wrest the Scripture and to finde out reasons that may make the fact eligible as Eve did about eating of the forbidden fruit Gen. 3.6 And also it makes the will by the command that it hath got over it to labour upon the understanding to coyne arguments to justifie the evill fact of self murder against future reproach and punishment which vile and odious crime it is now in consultation to doe Thus doth it labour upon the understanding as Balak did upon Balaam that by change of his stations he might finde a place to curse Gods people b Numb 23. Observ It is the property of the greatest and most wilfull sinners to labour to seeme to be least guilty and pretend the most excuses to justifie themselves as did Saul c 1 Sam 15.20 21. Simeon and Levi d Gen 34 31. and the harlot in the Proverbs e Prov. 30 20. If hypocrite-like they cannot hide their sinnes then they labour to defend them making if it were possible vice to be vertue and vertue to be vice Note Men self blinded Thus doe men blinde themselves by wilfulnesse in ill courses and also God in just judgement doth the same by giving those over that will not entertaine the truth with the love of it to be deluded with error and folly and to beleeve it as the Apostle shewes 2 Thess 2.11 and as God commanded the Prophet to preach to the people that they should heare but not understand a Esay 6.9 Whereupon such men are wise in their owne eyes and doe thinke their owne wayes best If the judgement be subdued to the sinne then men doe runne unresistably to the fact But all such reasons are nothing but error that are used to prove an error which at last upon these delusions the minde conceits to bee a truth Note the truth is in some sort hidden to those that perish Observe Wee are here to observe two things for our instruction in this point 1. Ignorance makes way for destruction First that ignorance and error opens the way to destruction when men are loth to know the true nature of their sinnes the judgements due to them and to take notice of the meanes whereby they both may be prevented 2. Our care to obey the truth Secondly our care should be to know and obey the truth by the help of the Word and directions of approved teachers that we may not be self-deceived through the neglect of meanes of knowledge which makes our sins the greater Not to be self-conceited And therefore we are to observe that we be not self-conceited of our owne wit and opinions that we should trust to the same specially in our passions And wee are also to be carefull that we affect not odde straines nor adventure to do great things upon new and weakly grounded opinions which is as if a man at Sea upon life and death should dare to ride out a storme by a weak halsser or small roape the which if it breake will lay him dead on shore Comparison Therefore in matters of such importance upon life and death men should open themselves to and advise with those
evill of the soule and to obtaine a more excellent good An objection out of Marke 14.21 An objection may here be made from Mark 14.21 where it is said That it had been good that Iudas had never been borne therefore it may seeme to be lawfull for such to wish and hasten death that what was good it had not beene may as soone as may be be brought to not being Answ The goodnesse of being Hereunto I answer for a man to bee although miserable absolutely considered is better than not to bee at all because God doth nothing in vaine and but what is good that it should bee also being is better than not being in regard of the neerer proximity thereof to God Not to bee is negative of all goodnesse Non entis nullae sunt affectiones A non-ens bath no positive properties whereas being is good and capable of good ens and bonum metaphysically considered are reciprocall It is not good with the goodnesse of profit for some men in particular that they are or bee in regard of their owne private wretched estate and of the evills that their beeing subjects them unto and makes them capable of Yet it is good in respect of the Vniverse consisting of contraries and benefited by the same and for the further manifestation of the glory of God and because it is his will that such men should bee The publike and more eminent good preponderates to give denomination against the more private and lesser evill Note It is by mans owne fault abusing his esse and being that he is miserable both by deprivation of good and also by subjection to wretchednesse esse or being is good to those that use it well and is evill onely accidentally to those that abuse it §. 3. Of the signes of self-murder Signes of self-murder The signes of self-murder are specially foure 1. Solitarinesse First the unwoonted affectation of solitarinesse by persons disposed and fit for self-murder upon some of the precedent motives whereby they estrange themselves from all company and meanes whereby they might bee comforted and upheld and doe give the greater advantages and entertainment to self-murderous motions and temptations raised or injected by the devill or elaborated and wrought out by a discontented self-musing minde 2. Signe of self-murder Neglect of duties and regardlesnesse The second forerunning note of self murder is a strange and sudden neglect of necessary duties of a mans calling civill and divine and a regardlessenesse of those persons and things in the world that he most affected having his thoughts and mentall discourses and determinations imployed about murdering of himselfe so as neither his discourses about religion or his civill affaires nor his performances in or about either of them is so discreet as it was wont to be but as of things that he doth not minde or whereabouts he is with some other thoughts and resolutions disturbed 3. Signe of self-murder Strange behaviour The third signe foregoing self-murder is a strange change in outward behaviour with gastly lookes wilde frights and slaights nestling and restlesse behaviour a mindlessenesse and close dumpishnesse both in company and in good imployments a distracted countenance and cariage speaking and talking to and with themselves in their solitary places and dumps reasoning and resolving with themselves about that fact and their motives to it in a perplexed disturbed manner with the like 4. Signe of self-murder Speeches and actions The fourth precedent note of self-murder is the speeches and actions of such persons immediately before the fact which are some words of threatning or fore-telling something that may import so much as that his friends shall not have him long to trouble them or he will very shortly be rid out of all these troubles or he desires the absence or sends away those that he thinkes may hinder him or he moves questions of that nature he provides himselfe of meanes to doe it seekes opportunities hee pretends many excuses to be here or there to do this or that whereby he thinks he may be able to do that vile fact upon himselfe and sometime he is taken attempting to do it which is a sufficient warning what he will do if it be not seasonably prevented Note Practises of self-murder comes by fits It is to be observed that self-murder comes ague-like by fits and that none or very few doe fall into that horrible sinne to accomplish it upon themselves but by degrees For no man at an instant falls into the fowlest crimes in the highest degree but by meanes from step to step as he is able to overcome the opposition of reason and grace that stands in his way So then suddenly trust not him that once advisedly attempts to kill himselfe although he seeme to repent and promise faire never to do it when either he himselfe gave over the attempt for the present or was prevented by others Note For except the cause thereof bee soundly cured and he confirmed in length of time against the temptation it will more furiously recoyle upon him and he when hee thinks hee is secure of others from interrupting of him will doe that indeed which before hee did but attempt for a triall and an essay so subtill and indivertible is man to destroy himselfe with whom the devill hath prevailed so far fully to resolve upon the fact CHAP. 17. Arguments against self-murder proving the same to be utterly unlawfull §. 1. Self-murder is contrary to Religion First it is against religion and how THat no Men or Women should murder themselves but that they should abhorre the same is many waies apparent because it is unlawfull by religion most harmefull in effect and contrary to reason 1. Against Gods Law First that by religion it is unlawfull for people to kill themselves is manifest by five particulars First it is forbidden by the Law of God in the sixt Commandement Thou shalt not kill Non accides nullus nec ipse utique cui praecipitur intelligitur exceptus Tho. which prohibits murder of man in generall and that we should kill none except it be in our owne necessary defence or by publik authority of Lawes and Magistrates to take away a malefactor in punishment of his sin past and to prevent mischiefe by him to others for time to come For as Augustine saith Every one that without authority of lawfull power kills a man is a murderer a Omnis qui sine ulla legitimae potestatis authoritate hominē occidit homicida est Aug. Epist 61. and if otherwise we may not by the Law of God kill any man then we may not kill our selves because as the same Father saies He that kills himselfe kills no other thing in so doing but a man b Neque qui se occidit aliud occidit quā hominē Idem de Civ D. l. 1. c. 20. For we are men and all the individuals are comprehended in and
and he needs be the more carefull that hee may not hurt or blemish himselfe by his manner of dying otherwise than becomes a good Christian although hee bee innocent in that speciall thing for which he is adjudged to die What men are to consider in suffering innocently yet he is to consider that hee may bee guilty of some other particulars justly deserving death and in that respect is patiently to acknowledge and submit to the stroke of divine Iustice finding out and punishing his sins or else that God wisely so orders things that hee shall so die only for triall of his passive obedience and for the glorifying of God both in the cause and manner of his death which he is to suffer well and for well doing How a condemned person is to submit to die Yet notwithstanding a person condemned to die and in the hands of the executioners is not to strive oppose or withstand them in doing execution upon him but he may and ought upon their command so to dispose and order himselfe as he may be fit and way by him may be made for them to doe their office in executing of him as for him quietly to submit to be led to the place of execution and there to be ordered by them as they please for him patiently to receive his death by their hands to open his mouth to receive poyson of their giving to him as our Saviour did the vinegar that was given him upon the Crosse Iohn 19.29 30. to lay bare his neck to the blow submit his neck to the haltar to embrace the fire entertaine applied combustible matter for dispatch of himselfe provided alwaies that the same be not first kindled or applied mortally by his own meanes the truth thereof is apparent by that which our blessed Saviour fortold Peter that hee should stretch forth his hands and another should gird him signifying by what death he should glorifie God a Ioh. 21.18 19. Reasons 1. The reason hereof is evident because a person condemned to death is no more his owne but the sonne of death in the hand of authority to be disposed of as the same pleases 2. with safety of divine right and the minister of Iustice that gives the last and fatall blow is he that properly kills the man and not the man himselfe by his active and passive submission to receive the same 3. that he may obediently in charity and peace leave this world and patiently resigne his soule to God in hope of entring upon a more happy life in exchange for this §. 2. How self-murder is against God himselfe 2. Self-murder it is against God himselfe The second particular whereby it is apparent that by religion a man may not kill himselfe is because it is a most hainous crime against God himselfe immediatly in foure severall respects In what respects 1. It defaces Gods Image First self-murder destroyes and defaces the Image of God a Gen 9.6 in the most expresse forme thereof that is in any humane creature and in the neerest proximity and possession thereof in him that kills himselfe It is treason indignly to abuse or demolish the Kings Image much more is it treason against the King of heaven and earth to deface or unworthily to intreat his sacred Image specially for them to do it to whom the entertainment preservation and honourable usage of the same is committed 2. It wrongs Gods soveraigne authority Secondly self-murder is peccant and injurious against Gods soveraigne authority who is absolute Lord of our persons and of our lives and therefore wee have no power but from him and according to his Word to dispose of ourselves seeing that wee are not our owne Superiours supreme nor subordinate which is impossible for then one must be two or else one must bee both superiour and inferiour to it selfe at the same instant and in the same case and respect than which what is more absurd to think and impossible to be Comparison If a private man should violently take a malefactor that is worthy of death from the Kings barre of Judgment and upon his owne will and authority put him to death it would justly be deemed an audacious unlawfull act and worthy of exemplary punishment both for usurping the authority that belongs not to him by thrusting of the King out of his place and jurisdiction and also for depriving of the King of opportunity of shewing mercy or executing justice according to his regall power So likewise may wee judge of a self-murderer that takes himselfe from the barre of God to dispose of himselfe as he list to the wrong of Gods soveraigne authority 3. Self-murder wrongs Gods goodnesse Thirdly self-murder or wilfull self-killing which are both one is against Gods goodnesse whereby he gives us our lives with meanes of their preservation which is a most excellent blessing in it selfe and for the good that thereby we may doe and therefore one sayes well that Life is a certaine gift Vita est quoddā donū divinitus homini attributum ejus potestati subjectum qui oc cidit vivere sacit given to man from above and is subject to his power who kills and makes alive who is only God as the Scripture tells us a Deut. 32.39 1 Sam. 2.6 and therefore for a man prodigally to waste or destroy this life of his he not only doth an unlawfull act but also slights and contemnes Gods speciall goodnesse to him The most grievous sins are committed against Gods goodnesse which is more damnable than to sin against his other properties because in this consists all our happinesse and thereby God gaines most glory and for despising whereof the Apostle gives a most bitter reproofe Despisest thou the riches of his goodnesse c. Rom. 2.4 4. Self-murder wrongs Gods providence Fourthly self-murder is a course against the providence and established government of God in the world about mankind which it doth disturbe by determining the time how long and the manner after what fashion we should die or live according to our owne wills without any dependence upon or respect to the will of God A self-murderer is an Atherst which necessarily imports that a self-murderer is either an Atheist holding that there is no God at all or that God takes no care of the world nor of men to order them or dispose of them but keepes himselfe onely within the circuite of the Heavens than which what can be more contrary to the reason of a good man Or rebell against God Or else by his practise he proclaimes himselfe a rebell against God to whom he will not be subject nor bee disposed according to his Word but like a devill sets himselfe in opposition against God to his owne everlasting destruction §. 3. How self-murder is against nature 3. Self-murder is against nature The third particular that makes it apparent that self-murder is
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
how Page 262 The Law of nature is to be observed Page 269 Lawes of men condemne self-murder Page 277 Lawes given to men are bounded Page 294 Lawfull self-killing Page 54 Vpon lawfull calling how to adventure life Page 125 Leagues Of Leagues Page 119 Letter The Letter of the Scripture is not to be followed contrary to the true meaning Page 199 Lets of endeavour after spirituall life Page 66 Life is a thing of great importance Page 1 Of the kinds of the life of man Page 4 How mans life may be lost 43. and how taken away Page 45 Life unsure 82. It is the object of self-murder Page 159 Life eternall is here begun Page 245 Life temporary is a blessing Page 275 Light of the Spirit twofold Page 200 Live Mans care to live well Page 206 To live by faith Page 313 Love Of love and to love our neighbours as our selves expounded Page 129 Love is destroyed by self-murder Page 272 Lusts Curbing of our lusts is a good revenge upon our selves for our sins Page 234 M Mad men killing themselves Page 250 Madnesse of self-murderers Page 186 Magistrate A Soveraigne Magistrate for no crime may slay himselfe nor be slaine by his subjects Page 264 Man only is subject to self-murder Page 6 Man how subject to death Page 45 Man in greatest danger Page 56 Mans care to live well Page 206 Man onely is capable of shame Page 222 Mans-self wronged by self-murder Page 271. 273 Mankinde To mankinde self-murder injurious Page 270 Manner The manner of executing self-murder Page 187 Man-slayer What a man-slayer is to do to save his friends pursued to death for his fact Page 133 Mariners Concerning mariners Page 113 Meanes to be used for spirituall life Page 28 Of meanes of conversion why appointed of God Page 31 Meanes of preservation of spirituall life Page 39 Meanes weakening and quickning zeale Page 41 Meanes of losse of life Page 44 The meanes of the destruction of spirituall life Page 45 The meanes of self-murder Page 183. 185 Meanes for knowledge of the Scripture Page 199 Meanes of sin cut off Page 234 Meanes to prevent self-murder Page 311 Meanes against Satans motions to self-murder Page 250 Melancholick persons killing themselves Page 250 Melancholick people in danger of self-murder and why Page 254 Memory How by meanes of his memory man suffers Page 165 Men self-blinded Page 209 Merchant Of merchant men Page 139 Minde how the mindes distemperarature procures indirect self-murder Page 110 The minds calamities Page 217 Ministery of the word and its use Page 29 Mischance Of killing ones selfe by mischance Page 173 Mis-spend How men mis-spend their lives Page 19 Moderation of war for Religion Page 144 Mortifying humiliation a good revenge upon ones selfe Page 234 Motions of self-murder to be abhorred 18. They are most hardly shaken off Page 182 Motions of the devill causing self-murder 246. How knowne to bee from him Page 248 Of motions of self-murder entertained 257. Horrible motions to be withstood Page 314 Motives to self-murder c. 15. throughout Page 191 Murder In murder things observable 48. murders vilenesse 49. what it destroyes ibid. Whence murder comes 51. What kind of act it is how man is restrained from it 52. How murder is not to be desired to be done upon us Page 274 Murderers of others murder themselves by the same act Page 53 Mutes Of standers mute at Triall refusing to answer legally Page 96 Mutilation of body procuring self-murder Page 110 N Natures opposition to true obedience Page 63 Nature is against self-murder Page 269 283 Naturall How naturall life is known 6. wherein mans naturall life consists 8. The sweetnesse of it the losse of it painfull and horrible 9 How it is deare and pretious the degrees of it 10. How it is well spent and ill spent 19. How it is taken away Page 44 Necessity Vrgent necessity may make men adventurous of their lives Page 128 Necessaries The want of necessaries for the body Page 213 Neglect of outward meanes of life Page 60 Neglect of the power of the meanes of spirituall life Page 60. Neglect of meanes is tempting of God Page 95 Of neglect of duties Page 260 Negative righteousnesse Page 65 Nocent or criminall persons how and when to discover themselves Page 137 O Obedience Of actuall obedience the grounds 36. the kinds Evangelicall and Legall Page 61 Want of obedience and reasons of it Page 62 How the obedience of the Gospell differs from the obedience of the Law Page 71 Of obedience and disobedience to unjust suspension and deprivation Page 148 Of unlawfull obedience Page 162 Obey Disobedients to God forward to obey the devill Page 206 Our care to obey the truth Page 210 Observe What self-murderers observe Page 187 Observant To bee observant of occurrences Page 181 Observations from indirect self-murder Page 155 Obstinate Self-murderers are obstinate Page 187 Old-man Our old-man of sin we should kill and how done Page 54 Omission A fourefold omission of dutie 60. Of sins of omission Page 62 Omission deprives man of life eternall Page 64 By omission how indirect self-murder is committed Page 91 Of the not omission of necessary duties upon perill of life Page 146 Opportunity self-murderers observe Page 187 Oracles occasioning self-murder Page 202 Over-charging ones selfe in doing good Page 21 Outward blessings are a ground of cheerefulnesse Page 14 P Parricide and whence it proceeds Page 256 Passions To contrary passions all earthly things are subject Page 3. Immoderate passions kill Page 123 Of passions disappointed Page 219 Patient suffering for Gods truth Page 38 Pelagia That Pelagia and such others that killed themselves were not self-murderers Page 205 Perishing That all perishing soules are self-murdered Page 57 Perseverance upholds spiritual life Page 41 Person Where the person of a man is after his death Page 50 Our persons destroyed by self-murder Page 272 Perversenesse of man Page 170 Perverted judgement hinders spirituall life 66. and occasions self-murder Page 192 Philolaus his opinion against self-murder Page 277 Phrensie the cause sometime of self-killing Page 250 Spirituall phrensie whence it arises Page 251 Phrenticks in their fits killing themselves Page 174 Physick and how it is to be used Page 14 92. 111 Platoes opinion against self-murder Page 279 Pleasure and profit hinder obedience Page 63 Practise Of unwarrantable practise of Physick and Chirurgery Page 111 Practise gives denomination Page 175 Praise Of vaine praise of self-murderers 194. and of praise more largely Page 242 Prayer a preservative of life 12. the neglect of it how hurtfull Page 94 Prayer is a help to know the Scripture 200. Of a self-murderers antecedent prayer before the fact Page 206 Of prayer to prevent self murder Page 315. 323 324 Preaching Of Common-place and metamorphozed preaching Page 196 Predestination blameless of mans destruction Page 156 Preferment How preferment hinders spirituall life Page 66 Premeditation of self-murder Page 185 Presumption Of presumption Page 67. 310 Prevent To prevent self-murder
Page 311 Prevention of sinne occasioning self-murder Page 237 Prevention of error Page 199 Pride cause of self-murder Page 215. 226 Prodigality cause of self-murder Page 111 Professors How in professors gross sins are most offensive Page 178 Promises Gods promises cherish spirituall life Page 41 Properties of self-murdring sins Page 68 Prosperity of the wicked ground of self-deceit Page 156 Proud ambitious persons in danger of self-murder Page 255 Providence Gods providence how wronged by self-murder Page 268 Punishment of damage is worse than of smart Page 65 Purchase Of desperate purchase Page 112 Pusillanimity the cause of self murder in affliction Page 227 Q Questions Sixe questions resolved Page 133 135 136 137 138. R Reason Man by meanes of his reason suffers 164. Man wanting the use of reason no self-murderer Page 172 Reason abused to self-murder Page 189 Reason condemnes self-murder Page 273 Regardlesness Of regardlesness Page 260 Regenerated The regenerated preserved from self-murder Page 291 Religion For religion to adventure life 143. The defence of religion 144 Self-murder is contrary to religion 262. Religion requires the observation of the Law of nature Page 269 Repent To repent Page 157 Repentance True repentance self-murderers have not 296. 306. The use of it against self-murder Page 312 Reskue Of desperate reskue Page 112 Restraint Of forcible restraint of self-murderers Page 325 Resolution a help to obedience Page 128 What resolution is hardly altered Page 188 Resolutions of self-killing injected by Satan Page 246 Revealing Of revealing a mans own capitall faults Page 137 Revenge good and bad Page 232 Rules for understanding the Scripture Page 199 S Salvation In state of salvation none can be properly a self-murderer Page 292 Sampson proved no self-murderer Page 303 Sanctification How sanctification is wrought in us by the holy Spirit 32. 35. the degrees of it ibid. Satan To give any way to Satan is dangerous 188. Of his powerfull motions in the mind Page 247 Saved No man is saved for fulfilling the will of Gods decree Page 205 Saving For saving of soules to adventure life Page 141 Scripture mis-understood perverts judgement 195. the causes of mis-understanding of it Page 196. Abused Scripture harmefull Page 198 How rightly to understand it Page 199 It is apparent by the Scripture that men murder themselves Page 176 Sea-fight Of a sea-fight Page 138 Secrecie The reason of affectation of secrecy about self-murder Page 211 Secret When a man is to reveale his secret capitall crimes to the Magistrate Page 137 Seeming-good is cause of disobedience Page 70 Selfe Mans selfe is subject to self-murder 159. How self should behave himselfe to self Page 171 Self-blinded How man is self-blinded Page 155 Self-conceit a ground of self-deceit Page 156 Not to be self-conceited Page 210 Self-content in indirect self-murder Page 155 Self-deceived and causes of self-deceit Page 156 Self-deniall is cure of pride Page 227 Self-killing To self-killing who are most subject Page 236 Self-killing is no lawfull meanes to prevent sin Page 240 Self-killers What self-killers be not self-murderers Page 172. 290 Self-murder described what it is 2 How known by life 2. it is horrible comprehends in it murder 47. the degrees of it why slighted Page 83 Of bodily self-murder the kinds 84 defined and differenced Page 85 How self-murder is horrible and great 162. It falls our in the Church and is most blameable in Christians Page 176. 180. The meanes and way of self-murder 183. Motives of it 189 how it is heresie 233. it is proved unlawfull Page 262 How self-murder extends to the soule to hurt it 288. it is a transcendent sin and how 295. 302. It is equivalent to the sin against the holy Ghost Page 301 Self-murders antidotes 311. and how best prevented Page 323 Self-murderers many 124 how known by Scripture history and experience 178. 181. their follie 186. their secrecy 187. they are deceived 229 their goods confiscate 278. how they sin most grievously 286. they are Atheists 278. they regard not their soules 288. they are all damned 291. they want faith and true repentance 296. they are debarred from Christian buriall and why 287. their antecedent prayer and repentance is vaine and they cannot be at peace with God Page 306 Service Our service must be done before we receive our reward Page 245 Shame Of shame causing self-murder the kinds of shame Page 221 Shortnesse of life a motive to spend it well Page 19 Similies By similies self-murder condemned Page 279 Sins of commission against negative coÌ„mandements subjects to death 67 Of sins against the Gospell 70. 77. sin costs deare 77. men sin against themselves 158. how to prevent sin men murder themselves 237. sinne blinds 208. men sinning think they sin not 203. the worst sins are committed against Gods goodnesse 268 Some sins beyond Law and mercy Page 294 Sinning is a course of self-murder Page 77 Sinking or burning a ship in fight Page 138 Society with persons destinate to destruction Page 118 Solitarinesse of self-murderers Page 259 Soule The soules double act in man 7 its works in the body Page 81 The soules relation to its owne body Page 270 Soule-murder how it is self-murder 57 the degrees of it Page 58 Soule-murdering sins Page 68 Souldiers About souldiers Page 112. 127 Speeches Manner of speeches of self-murderers Page 260 Spend How to spend our lives well Page 18 Spirit Of the Spirits operation quickning us 29. how it manifests its power in the meanes 32. the evidences of its work 34. the degrees of its working 35. its worke in us about obedience 36. how it is a meanes in us to know the Scripture Page 200 Spirituall life what it is 21. the acts of it ibid. degrees of it 22. who may have it and how it is lost 24 the nature and excellency of it 26. the continuance and effects of it ibid. how to obtain it 8. 66. the signes of it 37 how preserved 39. and to be preferred 39. ibid. how it is destroyed Page 45 Spirituall-self-murder defined and differenced 58. how done by omission 59. by commission â—7 by sinning against the Gospell 70. by sinning against the Law 68. spirituall self-murder most damnable Page 78 Strictness in religious observances Page 234 Superiours For â—uperiors men should choose to die 29 Of their displeasure to be appeased and how Page 133 T Teachers False Teachers cause of mis-understanding the Scriptures Page 196 Temper of people Satan observes to tempt them Page 248 Our own tempers we should know Page 255 Temptations People under spirituall temptations are in danger of self-murder Page 254 Temptations of self-murder to be withstood Page 313 Thoughts Mans thoughts heavenly a signe of spirituall life Page 38 Our thoughts to bee rightly ordered Page 315 Torments inflicted occasion of self-murder Page 212 Transgression How transgression of Gods Law kills Page 122 Trouble of conscience and grounds thereof Page 218 Truth to be confessed 145. it is blamelesse 177. we should know and obey it
South and West windes of contrary thoughts making their incursions at once upon him whereby he is sometime driven and cast away upon the deadly rock of direct self-murder with the furious impetuosity of his owne self-perverted judgement will and affections §. 4. Observations from the knowledge of direct self-murder Vses The uses of this knowledge of direct bodily-self-murder what it is are specially three 1. Information or judgement First it serves to informe our understanding in two points 1. Horriblenesse of self-murder Degrees of it First touching the execrable horriblenesse of the fact of this self-murder which is seene in three degrees 1. First in that it is an unjust taking away of the life of a man contrary to Gods Commandement Gen. 9.5 and to the sixt Commandement of the Law which makes it to be murder 2. Secondly in that it is the so taking away of a mans owne life which is most neere and deare to him which makes the fact to be self-murder and is directly opposite to the Law of nature 3. Thirdly in that it is a fact done by a mans selfe upon himselfe advisedly wittingly and willingly which makes it to be direct self-murder intended to the highest degree of that kinde being complicated with and compounded of many pernicious ingredients raising it to the highest pitch of poysonfull disposition The greatnesse of self-murder which both aggravates the sinne of self-murder to a transcendency of wretched badnesse and also shewes the horrible malice and cunning of Satan that was a murderer from the beginning a Ioh. 8.44 in indeavouring mans destruction by mans selfe in such a damnable manner and degree of finning as the devill himselfe without mans owne help cannot possibly effect both to the destruction of Gods Image in him and also to the certaine damnation of the self murderers soule which by that fact the devill labours to gaine to himselfe to make man partner with him in his torments and out of malice against God to disgraoe and deface his Image 2. Mans perversnesse The second point wherein the former doctrine serves to informe our understanding is concerning the perversnesse of the nature of man and the excessive exorbitancy of his courses whereby he is subject and breakes out to kill himselfe which practise of self-murder all other creatures doe abhorre by the instinct of nature and so we see that the most noble creatures are obnoxious and subject to commit the greatest errors by their abuse of their most eminent parts wher oby they doe abase and deject themselves into a miserable estate as farre beneath other creatures by violating the Law of nature as ever God had advanced them above them as is apparent by the fall of the devils for the grievousnesse of sin is to be measured not onely by the matter and act of it but also by the quality of the doers of it and by the circumstances of doing thereof Vse 2. How to behave our selves to our selves The second use is to admonish us that we are not onely to be carefull how we behave our selves in things concerning God and our neighbours but also how we behave our selves towards our selves and in our owne affaires and goods because our love to our selves is the rule of our love to our neighbours whom we are to love as our selves a Levit. 19.18 and to whom wee are to doe as we would be done to by them b Mat. 7.12 and therefore it behooves the rule to bee straight otherwise all things measured by it must be crooked and so from him that carelesly failes towards himselfe no right performances can be done by him to any other qui sibi ne quam cui bonus to whom can he be good that is nought to himselfe Vse 3. A man is to feare and watch himself And therefore seeing wee often prove our owne greatest enemies and doe as much evill to our selves as the devill himselfe can desire and more than he by himselfe or by any other meanes is able to effect or bring to passe upon us it is requisite and needfull that wee bee affraid of our selves and that we neither trust our selves nor trust to ourselves but that we be carefull and doe watch over ourselves neither giving way to our owne opinions nor purposes before wee doe examine them and finde them conformable to the truth all things are to be suspected that come from an Enemy Timeo Danaos dona ferentes and a man hath no such dangerous enemie to himselfe as himself because of his neerenesse to himselfe of his advantages of prevailing against himselfe and of his deceitfull cunning to beguile himselfe so exercising all hostilitie and mischiefe upon himself under pretence and colour of love and friendship to himselfe he is self-betrayed and self-destroyed Vse 3. To discerne things that differ The third use of the former doctrine of self-murder is that thereby wee may discriminate and know diverse cases that are very like this self-murder and yet properly are not direct self-murder nor the doers thereof thereby perishing self-murderers the which exempt cases are of foure sorts §. 5. Of certaine exempt cases Exempt cases 1. Men without reason are not self-murderers The first is when a man destitute of understanding or of the use of reason kills himselfe as a child without discretion a naturall foole a mad man in his mad fits one in his sleepe or in such sits or sicknesse as is accompanied with a delirium or phrensey as in a calenture the same is not in them properly self-murder Reasons why because understanding in them is desicient or passively depraved and not actively and wilfully done by themselves so that they cannot judge morally nor sometimes naturally of their owne actions neither are able rightly to direct them in a state of that impotency of understanding neither is such an act in such persons to be deemed willing or an act of the will so long as reason is wanting without which it is not possible for a mans will rationally to move And therefore in such prancks and mad acts the will whereby they are done is but brutus impetus abrute motion or violence which motion is not from the understanding so much as from accidents making a man not to be himselfe and such a man in doing such an act whereby he kills himselfe intends not the same upon knowledge to the end to kill himselfe and therefore neither in the Courts of earth nor heaven are such persons condemned as self murderers for killing themselves because they are not properly so much agents as sufferers both in the act doing and also in the effect or death thereupon ensuing Case 2. About self-killing ignorantly The second exempt case herein is when a man kills himselfe ignorantly not knowing what he doth or not knowing the mortall nature of the meanes whereby he doth it As he that eates poyson the nature
whereof he knowes not or when a man doth kill himselfe out of a rash precipitancy and sudden unpremeditate pang and fit of forcible passion or temptation tempestuously raised by others making violent impressions upon him suppressing reason and captivating the will to doe that which otherwise hee abhorres and for which in the Court of heaven he is not properly a direct self-murderer because such a fact before God is but a kinde of chance-medly when it proceeds not out of advised judgement and will but that the doer thereof is therein quoad principium motus for the originall of his motion in that act more passive than active Comparison as a Ship that may be overset in a storme and as persons possessed by uncleane spirits that by their meanes did cast themselves into the fire and water a Marke 9.22 wherein if they had perished they had not beene self-murderers when they were not in their owne power nor was it an act of their owne free judgement and will Case 3. Killing by mischance The third case is when a man kills himselfe by mischance or misadventure in his doing of an act of lawfull imployment without any intent to take away his owne life As a man in his attempt to save another out of the fire or water is by his act drowned or burnt to death himselfe or if a man be killed by the breaking of a peece of his owne shooting off at another marke or the like This is an act of God in his speciall providence taking away the life of a man Exod. 21.13 and is not an act of self-murder because the actors end and intention is not to kill himselfe but to doe a lawfull duty neither doth that act of his in regard of that mortall effect of it proceed from his judgement and will but to him is meerely casuall and contrary to his expectation and desire and so in that respect he is meerely passive and so formaliter and in truth not a self-murderer Case 4. Self-killing in discharge of ones calling The fourth exempt case is when a man in discharge of his calling doth wittingly and willingly such an act whereby hee knowes hee must die as did Samson of whom Augustine sayes that Spiritus latenter hoc jusserat the spirit did secretly command it in this case such an one is not a direct self-murderer because hee intends not primarily his owne death but the discharge of his necessary duty otherwise not feasable And this death is not from an act of his owne meere judgement and will but from Gods in obedience whereunto he layes downe his life Case 5. About phrenticks The fift exempt case is of phrentick persons of whom when it shall happen any to kill himselfe in his fit of phrensie he cannot justly be said to be a direct self-murderer nor yet an indirect self-murderer where his phrensie is not contracted by his own fault because of his defect of the use of his understanding in his act of self-killing whereof then he knowes not the morall nature neither properly can he be said to be a voluntary agent therein because then he hath not a will determined by any act of the practicall understanding but doth it only by a bruit passion or unreasonable internall impulsion equivalent to inforcement from negation or their faultlesse defect of power of sufficient opposition which is evident by that which they are habitually to the contrary manifested when they have any Lucide intervalls or when they were or are in their sound mindes alwayes abhorring such a fact Of this see more Cap. 15. § 22. and Cap. 18. § 2. CHAP. 13. Of direct self-murderers §. 1. Practise and habit gives denomination One act of self-murder gives denomination to those that do it and why A Self-murderer hath denomination from his fact of self-murder whereby it staines him with an ill and odious name although a man properly is not to be named from one single act but from an habituall disposition and continued practise yet here one act gives the name because it proceeds from that which is in a man by way of habit and is an act that in regard of the extinguishment of its subject can be done but once by one body but if they should live againe in the same state yet upon the same motives and disposition would againe and againe doe the same as we see by the practise of those that after restraint or disappointment of effecting their purpose therein doe not cease still to attempt the same untill it be done and therefore such a fact is equivalent to a constant practise if any body be impatient and ashamed of the imputation of the name of any notorious vice then should he be most carefull to avoide the thing in respect whereof the same is due unto him Observe He that hath the principall must have the appurtenances the name of any crime must goe with the thing to which it belongs the odious repute of the name shewes the vilenesse of the vice which is farre more to be abhorred than the nickname of or from it Comparison But men are commonly like witlesse children more affraid of shadowes than substance as children are gastered with mentioning of Goblins and bugheares so many men are startled with the disgracefull names of vice imputed unto them who are not at all affraid of the vices which they entertaine and for which the names of the same are due to them who doe deserve to brooke the name of the master whom they serve and of the trade which they practise Why should any man serve such a master or exercise such a trade whereof he is ashamed and would not brooke their names That some men doe murder themselves is apparent §. 2. How it is by Scripture apparent that many men doe murder themselves That many do murder and destroy themselves by their acting of that horrible unnaturall fact and sin upon their owne bodies is apparent three wayes 1. By the Scriptures First by the Scriptures of the old and new Testament in the old Testament we reade of Saul and of his armour-bearer that they killed themselves 1 Sam. 31. Of Abimelech that did the same by his owne command Iudges 9.54 Also of Ahitophel that he hanged himselfe 2 Sam. 17.23 Of Zimri that hee burnt himselfe to death 1 King 16.18 In the new Testament we reade of Iudas that though he were one of Christs disciples hanged himselfe Mat. 27.5 Which intimates That the Scripture witnesseth so much it intimates to us three things 1. The certainty of such facts First it evidences to us the certainty of such facts because the Scripture is infallibly true aswell in matter of history as of doctrine It records them not for imitation but for condemnation which is plaine if wee consider how ungratious the persons were that did it the manner of the Scriptures propounding and relating of the same with dislike of it and