Lifes Preservative Against Self-Killing, Tract · Chapter 12
CHAP. 12. Of direct bodily ſelf-murder.
§. 1. What it is.
Now it followes that we treate of direct ſelf-murder; and firſt, ſhew what it is: Direct bodily ſelf-murder is an adviſed, witting and willing intention, and effectuall endeavour of a man, by his owne hands, or meanes, to take away or deſtroy his owne life, whereby he doth indeed kill himſelfe.
In which 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 a2 Sam. 17.23.and Iudas. bMat. 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 ſcipſ…, 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 alteriꝰ: 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,aAriſt, ad Nicom. lib. 5. c. 6. Picol grad. pol. Minus malum comparatu- cum detertore obtinet lotie boni, & pro bono optabile eſt. which is onelyonly 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 man than death!
A bleſſing may become a judgment.Thus the greateſt earthly bleſſing may become, in mans ſenſe and opinion, a grievous judgement: For, God can make a man a terror to himſelf, and to all his friends; ſo that in that reſpect, he may brooke the name of Magor Miſſabib, as did Paſhur, Ier. 20.3, 4. when a man leaves God, or is left of him, who is the bleſſed object and fountaine of all true contentment and ſolid comfort.
Obſerve. The miſery of the damned in hell.Whereby, wee may ſee in part the miſerable ſtate of the damned in hell, whoſe living there is a ſecond death, farre exceeding the firſt in miſery; there is a death of diſſolution, and a death of torment; the former brings the ſubject to an end, the latter brings the ſubject of it to all miſeries: they that are in this latter ſhall wiſh for the former, and ſhall not finde it; whereby we may in ſome ſort ſee two things:
1. For meaſure.Firſt, the meaſure of hells miſery upon a man in it; being even as if a man, in his perfect ſtrength and ſenſes, were ſtruggling, and in the very pinch, and agonie of the laſt and fierceſt act of death, labouring under the unſpeakeable horror, and unſupportable, and untolerable paine of it, and in kinde and degree much more; as a man, in that death of hell, ſhall bee made more capable, and ſpiritually ſenſible of miſery, than he is here; and whereas, here a man can die but by one mortall paine, there ſhall the damned be under all paines and mortall miſeries in their extremities, to the utmoſt meaſure and degree, that thoſe damned wretches are capable of, with exact ſpirituall ſenſe and feeling of the ſame; beſides their woe, for want of that infinite happineſſe in heaven, whereof they are deprived.
2. The durance of v.Secondly, wee may ſee here, the everlaſtingneſſe and endleſſe continuance of that death in hell, which ſhall be as long as the damned ſhall have being, which ſhall be ever; that they may be capable of ſuffering, to the utmoſt of their capacity; ſo that, their being gives neither eaſe nor comfort; but they ſhall ever be in the ſame extremity of death, for evermore; without any relaxation, or abatement; which fills them with utter deſperation, and unexpreſſible woe.Note. For, they have all that can make any creature miſerable, viz. in hell, they have both life and death; by their living there, they are capable of, and doe ſuffer the puniſhment of ſenſible miſery; and by that death, they have puniſhment of damage, in deprivation of all comfortable good; and ſo, whatſoever wee can be, in the abſence of good, and in preſence of evill, they have the ſame.
§. 3. Concerning the wills object, and faultineſſe.
Object of the will is good.That we may ſurther underſtand how a man can will his owne death, wee are to obſerve that the will never chooſes to doe a thing ſub ratione mali, as it is evill; but wills a thing that is either in itſelfe good, or apparently ſuch in our apprehenſion; or elſe, it chooſes a thing that in itſelfe is evill, but is comparatively good, in reſpect of another evill, which in our judgement or ſenſe is greater or worſer: and ſo no man chooſes death for it ſelfe, but in reſpect of ſome conceited good imagined to be had by it, and not otherwiſe: or, to have a leſſer evill for a greater, by that exchange: as Saul, who, that hee might eſcape the mocking of the heathen, killed himſelfa1 Sam. 31.4.: ſo that, no man is abſolutely willing, in the act of ſelfmurder, but conditionally; becauſe, he uſes it not for itſelf, but as a meanes for a further end and good.
The kinds of good.Will hath ever good for the object of it: but of this good there is a double triplicity: Firſt, bonum animi, corporis & fortune: Good of the minde, of the body, and of wealth and preferment. Secondly, there is Bonum utile, jucundum & honeſtum: Good profitable, pleaſant, and honeſt: Of theſe goods, the will doth not ever reſpect bonum honeſtum, or morale, vertuous or morall good, but often makes choiſe of profit, or pleaſure, as the greater good, before the other: and ſtill bonum, or good, is the object of the will.
Note.From hence it is evident, that the error of the will is not all, nor ever from the miſ-information of the judgement, but that the will is in it ſelfe very fanlty, in three reſpects.
Wils faultines. 1. It obeyes not the ſound underſtanding.Firſt, in that it doth not ever liſten unto, nor obey the true and good directions of the underſtanding, but rejects them, or inclines againſt them, according to that old ſaying, Video meliora probo que , Deteriora ſequor: I ſee and approve better things, but follow the worſer, the bounds of the underſtanding and will are not of equall extent.
2. It ſubmns to the affections.Secondly, the fault of the will is, that it ſubmits it ſelfe to receive information, and direction from the affections, paſſions, and ſenſes, following the ſame without reaſons precedent triall and approbation, whereby it inverts the courſe of nature, rebells againſt its Soveraigne, and ſubjects its ſelfe to her ſervants, and labours ſo to enthrall the underſtanding to the ſame.
3. Corrupted by innated pravityThridly, will is corrupted by innated pravity, whereby it is more inclinable to erroneous directions, than to true; readier to move to vice, than to vertue; and by meanes of that pravity, either inbred in it ſelfe, or acquired, by impreſſions from inferiour faculties and ſenſes, it labours to deceive and corrupt the minde and underſtanding, that the ſame may determine and give direction according to wills owne diſpoſition; whereby it comes to paſſe, that the will ever followes the laſt determination of the practicall underſtanding, and yet is not, therefore, blameleſſe; For, ſinne is vitium ſuppoſiti, the vice of the perſon; and therefore, is in all the parts and faculties of the ſame, eſpecially in the will, which is the primus motor, the firſt mover in all practicall actions, which are ſinfull, but as they are voluntary.
The motions of mans will are very diverſe, and often contrary. Will variable.For, although will in man is anſwerable to inſtinct in irrationall creatures; and to naturall inclinations in inſenſibles; yet it moves much more variouſly, both, as man is compounded of many more various things; whereof every one conferres to his motion naturall and morall; according to its nature: and alſo, as man and his will is paſſively affected, and wrought upon, by motives within and without, and as his reaſon directs, and perſwades variouſly, according to occaſions, whereupon it followes,Note. that man is the moſt uncertaine, and unſtable creature in the world, moſt reſtleſſe, and toſſed, as the Sea, with tempeſts and ſtormes in his will, diſtracting him in his reſolutions, and performances: una euruſ que notuſ que ruunt, creber que procellis Affricus, as the Eaſt, the 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 aIoh. 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 onelyonly 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 onelyonly 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 aLevit. 19.18., and to whom wee are to doe, as we would be done to by them bMat. 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 ignorantlyThe 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 chancemedly; 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 aMarke 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.