Note The higher that this ground of error of judgement is the more obstinate are the resolutions that are built upon the same Because such conclusions are to the deceived matters of conscience founded as they think upon divine authority farre above the countermand of any humane reason or argument and testimony of truth diffenting from their tenets and opinions Observe Abused Scripture harmefull From hence we may observe that although God hath graciously given us his holy Scriptures to be the powerfull meanes of life a Rom. 1.16 yet many men do abuse and make the same the meanes of their owne destruction as Peter speakes of the unlearned and unstable who did wrest the Episties of Paul as they did also the other Scriptures unto their owne destruction b 2 Pet. 3.16 and so the Commandement that was ordained to life is found to bee unto death to them Rom. 7.10 as the Gospell that is the savour of life to life to those that are saved is the savour of death to death to those that perish c 2 Cor. 2.16 Nothing doth so much hurt when it is abused as that which may do most good when it is rightly used There is no heresie or practise or opinion so vile in the Christian world that pretends not and abuses not Scripture or something in it or from it in defence or excuse of the same and upon that ground chiefly prevailes upon mens consciences and holds them captivated in their errors and ill courses and so men do turne the sweetest Manna into the bitterest gall of Aspes to their owne perdition Compatison As a man by managing a sword by its handle may defend himselfe thereby so by taking and using it by the point or edges mischiefes himselfe by the same Therefore wee need take heed how wee use the sword of the Word Prevention of this error by not following the letter against the true meaning of the Scripture For prevention of error of judgement from this ground of abused Scripture wee are to be carefull that we be not moved with the letter of the Scripture without its proper sense agreeable to the truth contrary to which the abused letter of the Scripture is no warrant for us to beleeve or do any thing as wee see by our Saviour Christs replie to Satan who a Mat 4.6 in tempting of him alledged Scriptures after his manner to perswade him to doe evill Observe Our faith and practise should be founded upon sound knowledge otherwise all our building will fall that is reared up upon a rotten foundation and wee shall commit two faults at once one in error of our judgment another in our unwarrantable practise according to the same Rules or meanes of knowledge of the Scripture Therefore that we may not wrest the Scripture from its true sense to our meaning that wee shall please to give it or that wee should take it in a carnall or grosse sense contrary to its owne interpretation we are to observe foure rules or helps that wee may rightly understand the Scripture 1. Humility First it is needfull that we be indowed with humility of spirit that denying our owne selves and carnall reason wee may submit to take such sence and meaning of the Scripture as it of it selfe affords with the assistance of the helps of the Church and not to impose upon it any sense of our owne making or to wrythe or wrest it to favour our conceits or purposes but that laying aside all ambition of over-ruling the Scripture to force it to patronize and countenance any new fangled humorous opinions or old errors of ours for our vaine ostentation or sinfull profit we are humbly to conforme all our opinions and courses to the Scriptures and not to bring the Scriptures into subjection to our opinions and practise God will guide the meeke in judgement and the meeke will he teach his wayes saies David Psal 25.9 2. Holinesse The second meanes whereby we may be able rightly to understand the Scriptures is holinesse of heart and conversation as our Saviour tells us that if any man will do his will he shall know of his doctrine whether it be of God Iohn 7.17 For as the Philosopher saies Every evill body is an ignorant Omnis malus est ignorans Arist Ethic. l. 3. and persons prepossessed with error and vice labour to interpret all Scripture in favour of the same Whereas godly people indowed with a new divine nature as Peter tels us a 2 Pet. 1.4 are thereby inclined so to expound the Scripture as best agrees with the truth and grace of God in them who are divinely illightned whereby they are able to try things that differ b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.10 When others are blinde and cannot see a farre off 2 Pet. 1.9 3. Prayer The third meanes to help us rightly to understand the Scriptures is Prayer to God that he would both reveale and manifest to us his truth and also would give us grace rightly to conceive it in our minds and hearts as the Prophet David praies Teach me good judgment and knowledge Psal 119.66 that so we may be taught of God c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 4.9 For the matter of the Scripture is in many points so supernaturall and high and wee so dull and grosse in conceiving such truths that as flesh and blood cannot reveale them to us neither can the naturall man receive the things of the Spirit of God d 1 Cor. 2 14. without divine help procured by prayer 4. The Spirit of God The fourth meanes of rightly understanding the Scripture is the Spirit of God in and by our use of hearing and reading and conferring illightning our mindes and perswading our consciences of the truth according to the promise of our Saviour touching the holy Spirit whom he said he would send and that when this Spirit of truth is come he would guide us into all truth which he manifests to us by a twofold light Twofold light of the Spirit 1. In the Word First that which accompanies the Word and truth it selfe whereby it makes it selfe conspicuous to all that have eyes to see it Comparison even as the Sun manifests it selfe by its owne light and splendour to the world 2. In our mindes The second kind of light whereby the Spirit manifests the truth of the Scripture to us is that light that hee endowes our minds withall whereby we are enabled and made capable to see and apprehend the former light of truth in the Word Compatison as a blind man that can see nothing before that he hath both an inward faculty of sight restored to him and also an externall light to make the object visible So then none can truly nor fully understand the truth of the Scriptures but by the same Spirit that gave them For as the Apostle saith The things of God knoweth no
sometime yet the corruption and practise thereof he loves and entertaines which is sweet in his mouth and which hee hides under his tongue as Zophar saies b Iob. 20.12 as upon persevering in well doing attends eternall life so unto them that are contentious and doe not obey the truth but obey and continue in unrighteousnesse indignation and wrath is their portion and tribulation and anguish shall be upon every soule of man that doth evill Rom. 2.6 7 8 9.10 §. 13. Of the causes of mens adventure upon sinfull courses Reasons of mens so living The reasons why men do so desperatly venture upon such deadly courses and continue in them to the destruction of their owne soules are specially two 1. Seeming good First because the same seemes good to them in regard of the blindenesse of their minds a 2 Pet. 1.9 that cannot truly discerne things that differ and in regard of their unregenerated affections which do sympathize and comply best with such courses and because they are self-deceived by a seeming goodnesse of profit or present pleasure in them which they preferre before true morall goodnesse and therewithall do rest and content themselves in the ignorance and want of better comforts but a wise man will beware of self-deceit by trusting to his owne opinion or sense considering that there is a way that seemeth right to a man but the end thereof are the waies of death Prov. 14.12 2. Want of faith The second cause of mans boldnesse in adventuring to run an unlawfull course with the perill of the damnation of his soule is want of true faith to beleeve the threatnings of God in his word against the same or at the least they suppose that the judgments will not be so bad and intolerable as is given out or they hope they shall escpe them or they comfort themselves with conceit of their fellowes company and doe imagine God to be all mercy and no justice the reason hereof is both their not discerning nor regarding of the spirituall judgments of God upon them which are the greatest and worst and such as they see not sensibly and also because sentence against an evill worke is not executed speedily therefore the heart of the sonnes of men is fully set in them to doe evill Eccles 8.11 the flourishing of men in their owne ill condition hardens them and staggers the godly b Psal 73.12 13. §. 14. Of spirituall self-murder by sinning against the Gospell The second kind of sinnes of commission are against the Gospell The second kind of soul-killing courses are sinnes committed against the Gospell which is the only remedy given for transgressors of the Law that when they are condemned for their disobedience to the Law they may be saved by their obedience to the Gospell without which they cannot but perish This Evangelicall obedience differs from legall obedience in foure points 1. Obedience of the Gospell differs from obedience of the Law Done by Christs power First whereas legall obedience is originally required to be done by a mans owne power and strength Evangelicall obedience is to be done by us through the power of Christ and his Spirit working in us and by us inabling us above the power of nature 2. Acceptable with infirmity Secondly no obedience of the Law is acceptable to God from those doing it as under the Law for justification by their workes except the doers thereof be pure from inherent corruption and doe their actions in their highest degree of morall perfection without any defect therein but for the obedience of the Gospell it is accepted by God from the hands of sinfull men as perfect if it be in truth and sincerity although accompanied with many involuntary defects in our beleeving and repenting 3. It includes legall obedience Thirdly perfect legall obedience yea any obedience of the Law as legall whose performance respects justification excludes Evangelicall obedience with which in that sense it cannot consist seeing justification both by workes and faith both by the Law and Gospell are incompatible as the Apostle proves Rom. 3.28 Gal. 2.16 But Evangelicall obedience includes legall obedience as inferiour and subordinate to it for there is an Evangelicall use of the Law under the Gospell both for preparation to the beleeving of it and also for sanctification of life ordered thereby by assistance of power from Christ for manifestation of the truth of Gods grace in us to the workes whereof although imperfect a reward is due 4. It respects salvation by another Fourthly the obedience of the Law by it selfe considered respects salvation by way of morall works in our selves but the Gospell respects the same by way of application of merit from another to witt from Iesus Christ the Law cannot cure nor excuse the transgressions committed against the Gospell but the Gospell can heale and deliver us from the sinnes and judgements of the Law whatsoever they have beene and therefore it is that the transgressors against the Gospell are in farre more danger of destruction therby than by their sins against the Law §. 15. Of Infidelity Sins against the Gospell Of these soul-killing transgressions against the Gospell there are foure branches 1. Infidelity First positive unbeliefe or infidelity when a man will not beeleve savingly in Christ to have him to bee both his Saviour and Lord neither beleeves truly the Gospell in its full latitude and contents although litterally hee knowes the same but holds and beleeves deceitfull errors defending the same and applauding himselfe therein and therefore seeing that now there is no salvation but by true faith in Christ those that will not so beleeve according to the Gospell must needs perish a Iob. 3.18 1. Causes of infidelity The chiefe causes of this infidelity are First an innated habit to beleeve error before the truth 2. Secondly our carnall reason deceitfull fancies and humane presumptions upon false principles overswaying our faith contrary to the word of God whereby men turne aside to their owne crooked wayes and perish as it were in the gainsaying of Corah b Psal 125.5 Cure For prevention of this infidelity I conclude with the Apostle take heed brethren lest there bee in any of you an evill heart of unbeliefe in departing from the living God c Heb. 3.12 §. 16. Of Impenitency 2. Impenitency The second kind of sinnes against the Gospell whereby men kill their owne soules is finall impenitency when they neither care nor indeavour to repent for their sins past nor to reforme their lives for time to come but goe on in their sinnes out of love or carelesnesse of them remorse for sinnes in respect of the punishment of them is not true repentance if it bee not specially for the offence of God by them and if a man bee sorrowfull for some grosse sinnes committed by him and doe restraine his practise therefrom it is not sound repentance
opinions and practises of men are to be examined by reason and Gods word Try all things follow that which is good 1 Thess 5.21 because whatsoever is humane may be as it is humane erroneous proceeding from men subject to be deceived and erre Caveat against vaine praise To conclude this point I would intreate all men specially Scholars and men of sublimated brave spirits to beware of the encomiasticall discourses of heathen authors either encouraging to self-murder or commending self-murderers that neither the poyson of that opinion nor the example of that vile practise in eminent and famous persons may insensibly corrupt and seduce us to dare to enterprise the like upon our selves Observe for by the praise of self-murderers and by amorous discourses the heathen writers have done much hurt in the Christian Church besides the example and dregges of their Idolatry from which the Christian world is not yet well purged but among us where there is no law nor approved custome doctrine nor practise of self-murdering we are not in like danger as heathens to erre in our judgements upon this ground seeing wee have sufficient meanes of knowledge and restraint to the contrary §. 4. Of misunderstood Scripture perverting the Iudgement and the remedy thereof The second ground of errors in judgements is misunderstood Scripture The second ground of a deceived judgement in this point is misunderstanding of the Scriptures As our Saviour told the Sadduces That they did erre not knowing the Scriptures a Mat. 22.29 Whereof wee have Origen for an example who gelt himselfe upon his misconceiving the speech of our Saviour saying There be Eunuches which have made themselves Eunuchs for the kingdom of heavēs sake Mat. 19.12 Martinius b Christiana pietas lib. 2 de remicidio Professor at Breme in Germany tells of those that he cals Patriciani who held that the substance of mans flesh was made not by God but by the devill that they held it lawful to kil thēselves to be rid of their bodies from which they supposed that all sin did come Baldwin c Cas lib. 3. c. 4. Cas 13. circa melanchelicos the Casuist speakes of a certaine Hermit that threw himselfe into a well to drowne himselfe out of the abundance of his devotion that he had to mortifie himselfe upon the mistake of the meaning of Col. 3.5 in like manner did Baals priests in the heat of their devotion cut themselves 1 Kings 18. Gloriae sibi putibant si seipsos ex petris praecipitarent in ignem conjicerent vel alia ratione nee◠traderent The Circumcellions among the Donatistss did count it an honour to them if they did throw down themselves off rocks cast themselves into the fire or by any other meanes kill themselves Augustine speaking of them in his booke of heresies written to Quo-vult-Deus sayes that in a mad cruelty they did not spare themselves for they used to kill themselves by divers kindes of deathes chiefly by water fire and throwing themselves downe headlong from high places a Non sibi insana feritate parcēdo nam per mortes varias maximè praecipitiorum aquarum ignium seipsos necare consueverūt their grounds of so doing were abused Scripture Such as that the flesh is to be mortified and he that hates his life shall finde it Augustine sayes that there were specially two vile and usuall deaths of them who doe kill themselves the halter and steep headlong places Self-murder both Iudas and the Donatists have learned from the same master Indas to doe it by the halter the Donatists by steep headlong places b Duae sunt maximè viles atque usitatae mortes eorum qui seipsos interimunt laqueus praecipitium spontaneas mortes ab uno magistro utrique didicerunt Judas laqueum Donatistae praeipitium Causes of misunderstanding Scripture The causes or meanes of mis-understanding the Scripture are specially three 1. Fals teachers and undiscreete First false teachers who under pretence of their learning and authority seduce and beguile the simple by specious pretexts obtruding error for truth or intermingling falsehood with verity or obscuring or corrupting the truth from the simplicity thereof And also undiscreet teachers are a meanes to men of mis-understanding the Scriptures by their neglect or transgressing the true genuine scope and meaning of their texts in their preaching diffused into the latitude of common places multiplyed according to the number of the words Metamorphosed preaching And likewise those teachers that expresse the truth in termes and phrases proper to heretickes or schismaticks teaching things wherein we differ from them in sense and meaning doe not only make themselves to be suspected of error but also they open a way for entertainment of errors from others And also they that do disguise the ancient truth into new fangled habit of method and expressions whereby it may seeme to be some other more transcendent thing than it is and do with curiosity dangerously mince and marre the truth contrary to that which is warrantably revealed whereby the way to peace is rather lost than found they unsetle men from their former faith about the truth and incline them to embrace erroneous innovations about opinions whereby their judgments are mis-informed or made doubtfull what to hold or stick to being shaken by this course which is sutable to the practise of some ore-curious Schoolmen who did degenerate from the plaine simplicity of the Fathers The Schoolmen in handling and publishing of the truth which those Sophisters corrupted and perverted by such foraine Philosophicall termes and perplexed distinctions and method as both obscured and did weare out of use and respect the plaine ancient truth and also laid grounds and gave occasions for and raised manifold errors which filled the Church with contention schismes and heresies which overthrew peace sincerity and the power of godlinesse 2. Shallow capacities Secondly wee are often deceived by the weakenesse of our owne intellectuals and shallow capacities as were the Capernaits about eating of Christs body a Iohn 6.52 when we limit and interpret the Scriptures according to our reason and sense and not by themselves as wee ought with the helpe of the meanes in the Church that God hath given us 3. Headstrong affections Thirdly our misunderstanding of the Scripture proceeds from the strength of our headstrong affections self-willed resolutions and from our ambition after vaine glory whereby wee wring and wrest the sense and meaning of the Scriptures to make them favour and speake what we fancie and hold So not taking the sense contained in the Scripture but imposing our sense upon the Scripture as best pleases us to maintaine our owne opinions or to purchase the vaine glory of extraordinary learning among shallow braind or prejudicate persons whom nothing pleases but that which is strange or new or suits and agrees with their humours and ends
speech to the Lord saying Oh that Ishmael might live before thee a Gen. 17.18 Vse To preserve life The chiefe use of the former doctrine is to provoke and move us to use all lawfull meanes to preserve and prolong our lives for hee that wills the end should also will the meanes whereby he may attaine to that end §. 5. Of the meanes of lifes preservation The meanes 1. Prayer Those meanes are first prayer to God for to sustaine and preserve our lives especially in apparent dangers as David did Psal 102.24 saying Oh my God take me not away in the midst of my dayes For as our lives depend upon him that is the fountaine of life b Ioh. 1.4 so our eyes must be to him for a continuall influxe of continuing the same in regard of outward dangers and inward mortality dayly putting our lives in jeopardy which of our selves we are not able to resist 2. Foode cheerefulnesse c. The second meanes of the preservation of mans life is the moderate and cheerefull use of necessary foode and raiment with other convenient comforts and delights needfull to cherish and preserve our lives according to Solomons direction that there is nothing better for a man than that he should eate and drinke and that he should make his soule enjoy good in his labour Eccles 2.24 according to Iacobs desire Gen. 28.20 intreating God that he might have bread to eate and cloathes to put on not to hoard and lay up but for his use For a man to have plenty and yet to be in want is a miserable condition for so he defrauds and wrongs himselfe he is injurious to the creatures in not imploying them to the use for which God made and gave them and is ingratefull to God in not rightly using his blessings so as he may thereby doe God the greatest honor and service Of cheerefulnesse Cheerefulnesse is an excellent meanes of life for as Solomon saies by sorrow of heart the spirit is broken and all the dayes of the afflicted are evill but a merry heart maketh a cheerefull countenance and he that is of a merry heart hath a continuall feast a Prov. 15.13 15. and therefore Eccles 8.15 he commendeth mirth because a man hath no better thing under the sun than to eate and to drinke and to be merry for that shall abide with him of his labour the daies of his life which God giveth him under the sunne and for this purpose God gives us some things that are onely for delight and of other things he often bestowes such plenty upon us as shewes it to be his pleasure that we should use them not onely for necessity but also for cheering of us that we may both taste thereby how good he is to us and also that we may the more joyfully serve him with gladnesse of heart in health and in plenty of all things Grounds of cheerefulnesse 1 A good conscience grace and hope The grounds of this Cheerefulnesse are two First inward peace of conscience in the apprehension of Gods favour and love to us in Christ Iesus in the comfortable evidence of the pardon of our sins in the undeceivable enjoying of the saving graces of Gods spirit in the truth of our conformity and obedience to God and in assured hope of everlasting life and happinesse all which will make us to rejoyce yea even in tribulation Rom. 5.3 with joy unspeakeable and glorious 2. Outward blessings The second ground of our cheerefulnesse is the outward favours and benefits that God in mercy bestowes upon us whereof wee are to take the present use and sweetnesse not depriving our selves thereof nor deading our spirits with feares of uncertaine or remote future evils according to the direction of our Saviour Mat. 6.34 Take no thought for the morrow forbidding anxious tormenting care for feare of ensuing crosses and according to the practise of Hezekiah to whom the Lord had denounced fearefull judgements upon his posterity who said Good is the word of the Lord for there shall be peace and truth in my dayes Isai 39.8 3. Physick Thirdly to preserve our lives it is requisite that we use the seasonable fit and moderate help of Physick to prevent or remove diseases which are not onely the enemies of life but are also an inchoate or begun death as Hezekiah did take a lump of figgs and laid it on his boile for his recovery 2 King 20.7 according to Gods direction by Esay the Prophet in this respect did Saint Paul direct Timothie to drinke no longer water but to use a little wine for his stomacks sake and his often infirmities 1 Tim. 5.23 that so a man may not be a deficient cause of the preservation of his owne life when God gives meanes to save or prolong it §. 6. How to use Physick Cautions about Physick 1. That wee trust not to it In taking of Physick wee are alwaies to observe these subsequent cautions First that wee dote not upon nor trust or ascribe too much to physicall meanes but that we carefully looke and pray to God for a blessing by the warrantable use of them For it is God that both directs the Physitians judgement and conscionable practise about a patient and also puts vertue into and gives healthfull operation to the medicines 2. Use it moderately Secondly that we use Physick moderately not out of wantonnesse but for necessity nor as our daily diet bringing our selves under a necessity of ever using it and so by repairing of the house of our body wee may waste and overthrow it neither are we then to use Physick when there is no needfull cause nor yet in such desperate cases where there is no hope of life but apparent signes of approching death lest under an intent of prolonging life wee doe shorten it or of curing wee doe kill where there is not strength of nature to help physick to work its due effect 3. Use it not rashly Thirdly our care about Physick must be that wee doe not unadvisedly and rashly use it either by practising upon our selves or others beyond our skill or calling or else by taking Physick from others that be either presumptuous-ignorant Empericks or prophane and desperate dispensers and undertakers neither conscionable in their owne lives nor tender of the lives of others but are more desirous of their patients monies than of their healths and therefore our endeavour should be to take physick both seasonably for time and also by the counsell and direction of such as be both skilfull persons in that facultie and also conscionable for religion and piety that God may blesse their labours the better who will be tender and carefull of mens lives working by safe courses and in manner fit for their patients good and herein what ever the effect be men may have comfort when they shall have insisted in a warrantable way 4. Not to be perplexed about the event
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
this degree followes after faith 2. Begetting faith Secondly the power of the spirit in us by the meanes is seene by the working of true saith in us which the Apostle ascribes to the same 1 Cor. 12.9 Ephes 2.8 It is by this faith that wee do divinely and spiritually live c Rom. 1.17 Halak 2.4 in the act of beleeving uniting our selves to the saving and lively object Christ Iesus with his gracious promises by us adhered unto and thereunto conforming our selves without Christ we have no life in us as himselfe tells us Ioh. 6.57 and without faith wee can neither have him nor his blessed promises but by saith we have them both that so by this spirituall instrument spirituall blessings may be spiritually enjoyed whereof the soule is the immediate subject and secondarily the body onely by the soule to this faith our Saviour attributes this spirituall life when he sayes That whosoever beleeveth in him though he were dead yet shall he live d John 11.25 therefore it neerely concernes us all to labour to get true saving faith and that we doe make use of the same in and about its proper objects And for our comfort it behooves us to know that we have this faith but because the signes how to discerne it is the generall subject of most men in their bookes and sermons I passe it over with reference to them 3. Applying of Christ Thirdly the Spirit of God manifests the power of it in us by the meanes in the application of Christ and his merits to us whereby we become one with Christ and being grafted into him have the adoption of the sonnes of God a Ephes 1.5 Rom. 8.16 and free justification from all our sins sealed up and assured to us by the same Spirit whereupon we may apprehend the sweet favour of God toward us wherein consisteth life Psal 30.5 and may be filled with a lively vigour of consolation in the apprehension of the pardon of our sinnes and upon the assurance of the graces and blessings of God to us for our eternall happinesse in which respect it is called the Spirit of Consolation b Iob. 14.26 which makes us cheerefully to endure afflictions and to runne the way of Gods Commandements when thus we are enlarged by the spirit and by the same possessed of Christ and his graces by and in whom we spiritually live there is nothing in this world that we should be so carefull of as to bring forth the fruits of the Spirit giving testimony of our adoption by our good works Evidences of the vvorke of the Spirit in us applying Christ 1. But of the aforesaid worke of the Spirit in us we may have some comfortable evidences upon these ensuing grounds First by the sense of the vertue from Christ quickning us wee may assuredly discerne that we touch him and have communion with him being in him as members under our head and partaking in and from him of all his merits and graces 2. Secondly the same is evident by the change of our estates morally considered in regard of what our dispositions and lives formerly have beene and now are touching vertue and vice goodnesse and evill concerning both which a supernaturall change cannot be but by a supernaturall efficient and divine principle and so from the effects we doe conclude the eause to precede or goe before 3. Thirdly the aforesaid worke of the Spirit is manifested and discerned by our subsisting and keeping our standing in goodnesse and in adhering to God and to his Word in states and times of great and manifold trialls wherein experiment is made of our strength and sincerities and cleaving to God in which condition when the unsound fall away those that are built upon the rocke Christ a Mat. 7.24 25. and from him are supernaturally furnished with all needfull graces by beholding and relying upon him that is invisible they doe receive from above a continual influxe of assistance and abilities whereby they stand fast and endure as did Moses Heb. 11.27 4. The Spirits vvorke in sanctisication Fourthly the Spirits worke in us by the meanes is powerfully manifested by these lively seeds and divine principles of grace which it infuseth or worketh in us called by the Apostle Peter a divine nature 2 Pet. 1.4 Whereby the regenerated man is furnished with all sufficiency of heavenly and new inherent principles for the right ordering of himselfe in divine manner even as the naturall man is stored with his principles of reason thereby to square his judgement and life in naturall manner §. 10. Of the degrees of the Spirits worke of holinesse in us The degrees of grace 1. Habituall Which is the holinesse of mans new nature The degrees of this worke of grace and holinesse of Gods Spirit in us are two First that which consists in habituall divine qualities diffused throughout all the powers and faculties of the man in whom the same is which are wrought or infused gradually from one degree to another These are opposite to mans naturall pollution of sinne and malice inherent in him upon the which they being superinducted they doc by degrees weaken dispossesse and abolish the same as the light doth the darknesse Use of it So then the office and use of this habituall holinesse and qualification of man with inherent graces of Gods spirit is threefold 1. First it serves to adorne accomplish and beautifie in spirituall manner the regenerate man 2. Secondly it subdues mortifies and expells the contrary vice in equall measure of extension and degree as it selfe is 3. Thirdly it qualifies and inables a man that hath it to the actuall doing of all holy duties according to the quality and greatnesse of those divine principles of grace that is the inherent originall of the same so being both the materiall and also exemplary cause of actuall holinesse of life this cannot be without that 2. Degree is actuall obedience which is the holinesse of mans actions The second degree of this spirituall holinesse is that which consists in actuall obedience to Gods will in all holy performances rightly ordering all our thoughts all the inclinations of our wills all the motions of our affections all the morall postures of our behaviour all the words of our mouthes and all the actions of our lives in abstaining in sustaining and in active performance exactly according to Gods commandments with perfection of integrity and sincerity The use of it 1. The use of this degree of holinesse consisting in actuall obedience is threefold First to manifest the truth and power of mans in ward and habituall grace 2. Secondly to oppose and keepe our corruption and sin out of that possession which formerly they had of our actions and hearts 3. Thirdly that the body which is to be saved with the soule may in all the organes and powers thereof bee honoured in holy imployment for good example to
the doctrine elsewhere in Gods word and sound reason condemning of it 2. The antiquity of self-murder Secondly the Scriptures recording of such facts shews the antiquity of this vile sin which doth not justifie but demonstrate the inveterate maliciousnesse of it rooted and strengthened by age whose continuation from age to age brings forth every yeare new crops 3. It falls out in the Church Thirdly it manifests that even this horrible sinne hath fallen out and still doth fall out in the Church of God among the visible members thereof and by professors of the truth Observe Which points out unto us that what sins soever fall out elsewhere may and doe fall out sometimes within the visible Church a 1 Cor. 10.13 It is not therefore to be said that the doctrine or profession of the truth is the cause of the same or of any such horrible facts breaking out in the Church where the Gospell is professed and practised The truth is blamelesse neither is the Word nor Gods worship nor true Professors to be upbraided nor condemned for such things as are not by them caused nor approved but are condemned reproved and punished Horible crimes fall out in the Church Causes The causes why such horrible facts fall out sometimes in the Church among professors are two 1. The devills malice First the raging malice of the devill specially against the Church and Professors of the truth whereby he endeavours two things 1. To scandall the truth First to scandalize and disgrace the truth that so he may keep off others from embraceing of it incense them against it and harden them in their owne wicked self-pleasing wayes Woe to the world because of offences b Mat. 18.7 2. To blemish the Church Secondly hee endeavours thereby to blemish the Church and to disturbe the comfort and growth of godly professors and to sift and try them to fall that by such reproachfull crimes God may be dishonoured 2. Rage of mans corruption upon opposition The second cause of those notorious facts within the Church is the rage of mans corruption when it prevailes and gets head and vent against the damme and opposition of grace and truth restraining and mortifying of it which then is irritated and rages the more furiously when it gets advantage and breakes out Comparison as waters fed with continuall springs when they overswell the banks that shut them up doe impetuously and unresistably beare all downe before them where they breake out Why grosse sins are most offensive in professors Sinfull and grosse wicked facts breaking out in the Church and among professors of religion are more scandalous and more condemned because they reproach religion and subject the truth to blasphemy §. 3. Self-murderers are apparent by history The second way of discovery of self-murderers Histories 1. Heathen The second way whereby it is seene that divers persous doe murder themselves is humane histories both Heathen and Christian Civill and Ecclesiasticall which are full of such wofull examples as Livie tells us of Lucretia others of Cleopatra Cato Vticensis Empedocles Cleombrotus Ostorius Pomponius Atticus Tullius Marcellinus Cleanthes Dido and many others and Baldovin reports that Inter Turcas Barbaresque gentes Indiaesunt qui se in gratiam suorum dominorum a muris aut turribus praecipitant in signum summae submissionis observantiae Among the Turkes and barbarous nations of the Indies there are some that in favour of their masters doe throw themselves headlong from walls and towers in signe of the highest submission and respect Heathens did murder themselves But it may seem very strange that Heathens in whom nature was so prevalent with humane reason should kill themselves having so little hope of a better life and all their comfort bounded within this present world Reasons That they did it is apparent whereof three reasons may be assigned 1. Want of grace in Christ First their want of grace and faith in Christ to comfort and content their mindes and to strengthen and enable them patiently to suffer adversities and their want of wills to be in every state and thing obedient to God who leaving them to themselves they sunke under the power of their owne temptations So wretched is mans state out of Christ 2. Secondly many Heathens killed themselves out of an affectation of honour and immortality either by fame on earth or by happinesse in a better place after death whereof some of them had an obscure glimpse to which they knew no better speedier way than by this kinde of death which proceeded from their ignorance of a better course to bring them to what they desired and from want of foresight of destruction in the end of that meanes which they used So unhappy a thing it is to be without divine direction 3. Freedome from evills Thirdly of the Heathens that knew no better good than what they had in this world and aymed at no higher end in all their proceedings than their owne good divers of them being in calamitous conditions without hope of other freedome and under despaire of ability to endure as was fit by this course of self-murder laboured to free themselves from these evills after which they looked for no more This is the wisdome of flesh and blood of corrupt nature and carnall reason such as was taught by the Stoicks who were the best morall Philosophers among the heathen Observe They thought self-murder to be lawfull Where wee are to observe that it is no wonder that such did fall into such notorious enormities so long as they thought the same lawfull and fit to bee done and wanted both that illumination in the truth and also the power of grace in Christ which now God hath bestowed upon Christians But it is more to bee marvelled at that Christians who have meanes of more abundant knowledge and grace should dare willingly to run into the same flagitious and capitall courses of the Heathen being Christians in profession but heathens in manners and practise Whereas the consideration of the parties murdering themselves being Heathens should deterre Christians from such vile facts that they may not be worse than heathens in their practise from whom they are so far divided in profession Self-murdering Christians are heathens But Christians that kill themselves upon the same reasons that the heathen doe doe thereby declare that in this point they have nothing of Christians but the name and otherwise are heathens and in that respect are justly to be debarred Christian buriall 2. Ecclesiasticall histories Wee also finde the like examples in Ecclesiasticall and Christian histories as in Eusebius his history lib. 8. cap. 6. Where he sayes Quo tempore fama est viros mulieres etiam divina inexplicabili alacritate suâ sponte in rogum insiluisse In the which time of persecution the fame is that both men and women did of
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
man but the Spirit of God a 1 Cor. 2.11.15 and therefore it is said that the spirituall man discerneth all things by this Spirit a mans judgement is conformable to the truth contained in the Scriptures and sound doctrine of the Church Touching the mistake and abuse of Scripture for the vile fact of self-murder Augustine gives this admonition Take heed to thy selfe that it may not slily creep upon thee to have a mind to kill thy selfe by so understanding these words of Scripture That thou oughtest to hate thy life in this world For from thence some malignant and perverse men and most cruell and wretched murderers against themselves do throw themselves into the fire do choake themselves in the waters and by headlong downfalls do crush themselves and perish b Videne tibi subrepat ut teipsum velis interimere sic intelligendo quod debes odisse in hoc mundo animam tuam hine enim quidam maligni perversi homines in seipsos crudeliores c. August Tract in Ioan. 51. Our Saviour Christ told Peter that others should gird and carry him whither he would not c John 21.18 whereby hee intimates that Peter should not will to gird and destroy himselfe Also the same Augustine calls such self-murderers the devils martyrs when he answers to Petilian the Donatist Confessores illi vestri quando seipsos praecipitaÌ„t cui dicant Martyrium uto um Chrisio qui talia suggerentem diabolum repulit an potius ipsi diabolo qui talia Christo suggessit Non veneramur nomine Martyrum eos qui sibi collum ligaverunt August contra lit Peâ—il l. 2. c. 49. saying These your confessors when they throw themselves headlong from steepe places to whom doe they conserate martyrdome whether do they it to Christ who rejected the devill when hee suggested the doing of such things or do they it not rather to the devill himselfe who did suggest to Christ such things for him to do Wee doe not honor those by the name of Martyrs who have hanged themselves The Scripture rightly understood is the best promptuary and antidote against self murder both by meanes of the light of it shewing us the unlawfulnesse and vilenesse of that fact and also by the power thereof or of the Spirit therein disswading and vehemently withdrawing of us there-from to whose advice and motions so long as we obediently listen we are safe from self-murder §. 5. Of misconstrued decree and destiny to the perverting of judgement The third ground of a deceived judgement Conceit of decree and destiny The third ground of a deceived judgement which occasions self-murder is the self murderers strong apprehension that it is the unalterable deeree of God and his owne unevitable fortune for him so to die by his owne hands as Tertullian speakes of some which conceit arises from two originals Dinumerant in semetipsos mentis malae impetus vel fato vel astris imputant Tertul. Apolog. c. 1. Originall of it 1. Impostures First from the oracles or impostures of Magitians and fortune tellers that declare to those who unwarrantably seeke to them for knowledge and resolution of future contingent things specially touching their death that so they shall die and perish Which is the just reward of such unlawfull curiosity that so they may thereby be punished either by doing of the deed or by continuall torment of feare that they shall doe it Note God never conceales any thing from us but that whereof the ignorance is better for us than the knowledge It was curiosity after this kind of knowledge that made Eve willing to learne of the devill being her schoolemaster a Gen. 3.5 6. that whereby she was a meanes to undoe her selfe and all mankinde We see by the practise of Saul in killing himselfe how dangerous a thing it is to advise with witches b 1 Sam. 28.7 soothsayers magitians Astrologers or any of that black rabble upon affectation of curious and secret knowledge from those persons a man shall but play the Gnat about the candle delighting in the light thereof untill it be at last burnt up with the heat thereof Observ as many a man may grieve that he hath so little knowledge of profitable things so many may grieve that they have so much unprofitable and needlesse knowledge People are ignorant of necessary things Necessaria nâ—scimus quia non necesseria discimus because they bend their minds so much to know unnecessary things but was it ever knowne that the devill did give advice that was good both for matter and end 2. Conceit that it is Gods decree The second originall of the strong conceit of self-murder in the minde is deep impressions in the thoughts of man that it is the unalterable and unresistable decree of God that he must kill himselfe which proceeds from satans cunning suggestions slily darting in and fomenting the same perswasion and withall where the self-murderers thoughts and mind are ever taken up with and running upon the same and are under such continuall powerfull temptations to kill himselfe that hee thinks he cannot resist then falls he to resolve and to endeavour to do it as being perswaded that it is his fatall destiny so to die And therefore what such think must be done at last they deeme it best to doe it as soone as they can both that they may be out of the torment of the thoughts of it and also may finish out of the way what is Gods will that they must doe as Iudas did who went quickly to betray his Master c Ioh. 13.27.30 They thinke that they sinne not Men of this perswasion and practise do thinke that if they do that onely which is agreeable to Gods decree and secret wil they are blamelesse but they are in a greater errour Their error Reasons 1. Absurdity of it For first by that argument no man in the world should be culpable of any sin for any thing that hee doth how flagitious soever it were and so both God and man should be blameable for unjust dealing in punishing any man for any thing that he doth be it murder treason theft or any like thing and in vaine were all lawes divine and humane requiring the doing of that good or forbidding that evill if justly a man may not be rewarded for the former nor condemned for the latter Observe For there is nothing that possibly can fall out or come to passe contrary to Gods eternall decree in regard both of Gods prescience fore-knowledge of all things and also in respect of his power and wise providence from and by which is the whole motion of all creatures and their abilitie in all manner of actions Which is further apparent by the testimony of the Apostles in their confession to God saying Of a truth against thy holy childe Iesus whom thou hast annointed both Herod and Pontius Pilate with the Gentiles
and the people of Israel were gathered together for to doe whatsoever thy hand and thy Counsell determined before to be done a Acts 4.27 28. Will any man therefore say that neither Iudas nor any of those were blameable for betraying and putting our blessed Saviour so cruelly and spitefully to death If Gods decrees were sufficient to warrant men to doe evill then either there could bee no sinne in the world whatsoever men doe or else God must be the author of sinne and the onely sinner which is a thing most blasphemous to thinke 2. Ignorance The second reason that manifests the error of those who thinke themselves warranted to doe whatsoever God hath decreed is both their ignorance of what God hath decreed which for the most part he keepes so seeret that it is not certainly known but by the event and effect what it is and in this case the Scripture sayes that the secret things belong unto the Lord our God Deut. 29.29 but those things which are revealed belong unto us and to our children for ever that we may do all the words of this Law Gods secret will is the rule of his owne actions And also it is their ignorance of the use of Gods decree which is properly his owne will whereby and according to which he in wise and in soveraigne manner orders all things according to his owne good pleasure But it is not that which he would have alwayes to bee our will and according to which we should order our wills and practise for which he hath given us his revealed word and law which is to be in all practicall things the measure of our wills and wayes Gods revealed will is the rule of our actions And therefore so long as Gods word forbids self-murder we are not to dare upon pretence of destiny or Gods decree to entertaine thoughts to attempt it Gods secret decrees containe no formall commandements to us what we should doe nor put any reall influxe to incline us to sin nor subject us to compulsory necessity of sinning contrary to our owne wills or to the meanes and Commandements that we have against the same Observe So then it is certaine that our fulfilling of the secret will and decree of God by our wretched courses and the accidentall good that may come to others thereby cannot excuse us from damnation for running a course contrary to the revealed wil of Gods Commandements and to the meanes whereby we are to order our practise in obedience to God No man is saved for fulfilling the will of Gods decree which no man can overthrow It is not in the power of the most wretched and malicious men in the world to crosse but must fulfill the secret decree of God neither is any man commended or saved for fulfilling that decree which no man can disappoint But all men are commended or condemned for those courses and meanes which they use according as the same is commanded or forbidden in the Word whereby the severall decrees of God for mans salvation or destruction are voluntarily accomplished by men themselves Note Mans care should be to live well Mans only care in all estates should be to live well in conformity to Gods revealed will and word not being solicitous so much for our deaths which after a good life can never be ill We serve not such a master as will not be carefull of our good in which regard worthy is that speech of dying S. Ambrose recorded by Paulinus in his life Non ita inter vos vixi ut pudcat me vivere nec timco mori quoniam Dominum benum habenus I have not so lived in the world that I am ashamed to live neither am I affraid to die because wee have a good Lord. Where wee have no commandement we should be passive about our deaths Although that God is active and workes in all things about us and that we are to cooperate with him in all things where hee gives us a commandement to worke yet in those workes of God where wee have no commandement of his to worke with him as in and about our deaths there we are only to be passive Observe Three things we are to observe from this point of deceit of the judgement 1. Men are strong to beleeve errors First we may here see that people that are weakest in faith and most diffident to beleeve Gods word and saving truth upon the credit and authority of God himselfe are often strongest and most consident in beliefe of errors upon any seeming ground as Solomon saith The simple beleeveth every word a Prov. 14.15 The reason hereof is plaine because such persons are overswayed by prejudices and strength of passion so farre that they rather suspect and reject Gods sacred and infallible truth than their owne fancies and Satans suggestions Note When men leave the truth they become both superstitious and vainely credulous They therefore that beleeve God and in God are freed from many errours and much needlesse feare 2. Disobedients to God are forward to obey the devill Secondly we may from hence observe that many persons that are most disobedient to Gods lawes by keeping whereof they might live are most forward to obey Satan and their owne lusts to their owne destruction For a man cannot serve both these contrary masters at once b Mat. 6.24 Such people like well to have God to be their friend but they care not for having him to be their master but would live as they list but when they forsake him they are unhappy in their choise when they can serve none other but to their owne ruine 3. Men to excuse themselves blame God Thirdly from hence we may see that many men are willing to doe evill but are loth to beare the burden of the blame thereof and therefore they turne it upon God and would make him a party with them against himself in breaking of his owne lawes Men that would not have their courses framed by the right rule of Gods truth labour to frame all reason and divinity by their owne crooked fancies and courses whereby they doe as farre as they can deturb and cast downe God from his throne and advance themselves unto the same by their perverting the order established by him and by making themselves gods to live by their owne wills as the supreme rule of all their actions Which shewes to us how needfull it is for us to labour for self-deniall and that wee may resignē our selves wholly to God to bee ordered and disposed wholly by him in all things as he pleases which is the onely meanes of our preservation from sin and damnation §. 6. Of conceited good by self-murder perverting the judgement The fourth ground of error in judgement is conceit of benefit The fourth and last ground of a mistaken understanding which causes or occasions self-murder is both the conceit of good that
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
is borne by many Be observant and helpfull 2. How men are to order themselves in afflictions The second use or observation from the point is that people in distresse do fit themselves and so order their course and behaviour as is most pertinent and best becomming their present estate that they may not be overcome by it 1. First by their care to live by faith a Habak 2.4 and not by sense and that they may ride by the anchor of hope cast upward within the vaile b Heb. 6.19 2. Secondly by humbly submitting themselves under the mighty hand of God with passive obedience rather cutting our masts of self-will and pride by the board than to hazard being over-set by a high saile in the storme of troubles 3. Thirdly they should labour to possesse themselves in patience that they may stand fast and overcome by suffering 4. Fourthly they should endeavour to be chearefull under the crosse 5. Fiftly they should not be carefull of future events so long as they walke in a good course but commend themselves by prayer to God a Phil. 4.6 Mat. 6.25 and rest confidently upon him being imployed and taken up with meditation of the gratious promises and dealing of God towards those that depend upon him By neglect of which course the Devill prevailes much against people in that estate even sometimes to self-murder §. 18. Concerning anger and revenge The third generall motive of self-murder Anger and revenge The third generall motive of self-murder is the rage of Anger and the unsatiable desire of revenge which are most furious passioÌ„s that most spoile and are least subject to the command of reason or religion and can most hardly be supprest or kept within any due compasse which when they cannot ease themselves by vent upon others will reflect upon the subject wherein they are to destroy the same Kinds of it This anger and revenge is of two sorts 1. Against a mans selfe First that which is directly against a mans owne selfe and that is either for what he hath done or else for what he presently is Sometimes men fall into that degree of anger and revenge against themselves for what they are or have done or beene that nothing will content them Propter peccata admissa For sinnes done but murdring of themselves as for some hainous crime or flagitious course of life whereby they finde themselves upon sight and sense hereof subjected either to importable shame and punishment or to intolerable griefe of conscience as those that are guilty of some horrible capitall crimes done against their consciences such as wilfull murder spitefull blasphemie against God and the like in regard of the former wee see how Indas hanged himselfe and the more secret that such crimes have beene kept and secure from the stroke of humane justice the more is man armed and bent with self-murder to destroy himselfe whom divine justice will not suffer to live Viciousnesse of nature and wicked motions Againe for the present when a man labours in a continuall conflict against the execrable viciousnesse of his nature and against the horrible motions of his minde and inclinations of his heart with much uncomfortable molestation and trouble without hope of overcomming the same finding the same more and more to prevaile against him so that hee concludes that if he doe live hee shall be quite overcome by it and caried headlong to all evill to his greater shame and eternall ruine which that hee may prevent or bee revenged upon his wretched flesh and corruption out of his furious zeale he by the instigation of Satan murders himselfe and so upon pretence of destroying sinne hee destroyes himselfe in and by the most horrible sinne of self-murder He esie Touching this killing of a mans selfe in griefe and revenge for his sinnes committed Alphonsus à Castro adversus haereses de Martyrio haeresi secunda Haeresis est quae docet cos quise pro peccatointerimunt delore Martyres numupari pro cò quod puâ—unâ—in se quod dolent commisesse sayes it is an heresie which teaches that those that kill themselves for their sinne ought to be called Martyres because they doe punish in themselves that for which they grieve that they have committed it The Author of which heresie he sayes was Petilian the Donatist against whom St. Augustine wrote which name of heresie it may well brooke if we consider the damnable danger of it specially accompanied with obstinacy in opinion against the judgement and advice of the Church Than to bee counted an heretick nothing was more odious because the same excludes a man both from the Communion and priviledges of the Church on earth and also from the fruition of glory in Heaven to which for punishment self-murder is equivalent and if in any case it bee held obstinately in opinion to bee lawfull it is directly and formally an heresie because the contrary is according to truth determined by the Church as a point concerning salvation Twofold revenge upon oxes selfe for sinne There is a twofold revenge upon ones self for sin a good and a bad 1. Good In three things The good is that whereof the Apostle speakes 2 Cor. 7.11 Behold what revenge which flowes from griefe for offending God and consists in three things 1. Mortifying humiliation First godly revenge upon ones selfe for their sinnes is in our chastising of our selves and afflicting of our soules before God in penitent manner in mortifying humiliation subduing our bodies by discipline abstinence c. whereby through Christ both the guilt and love of sinne is extinguished in us and also the power of the corruption of it is killed 2. Curbing our lusts Secondly it is in the restraining and curbing of our owne lusts and wills to subdue them wholly to the will of God which cannot bee done without both much trouble and paines and dislike to the old man of nature Cutting off the meanes of sin And also it is in the stinting or depriving of our selves of the use of those things by which the flesh hath or doth take occasion to sin against God as delights and pleasures or things above necessity when wee abuse them which is as to pluck out the right eye or to cut off the right hand 3. Strictnesse Thirdly it is in a more strict tasking of our selves to religious observances to holy duties and good life and to opportunities and offices of doing good to ourselves and others so cutting our selves short of that liberty whereby wee are apt to breake out to dishonour God and so bringing our selves under the yoake of more severe spirituall subjection and discipline to God wee shall subdue and mortifie our old man of sinne in which three points lyes the revenge here allowed The second kind of revenge upon ones self Bad. The second kind of revenge upon ones selfe for sinne is that