Lifes Preservative Against Self-Killing, Tract · Chapter 14
CHAP. 14. Of the uſuall means and furtherances of ſelf-murdering.
§. 1. Of the meanes of ſelf-murdering.
1. Meanes.ABout the fact of Self-murder, we are to conſider the meanes thereunto uſed; and the application, and method thereof, by ſelf-murderers.
None lawfull for that uſe.Meanes there are none proper, of lawfull ordination, for to doe evill; becauſe that, the ſame ought not at all to be done: but, man either abuſes good, or deviſes ill meanes of his owne invention, to doe naughtineſſe and miſchiefe withall.
Meanes abuſed.The meanes abuſed by ſelf-murderers to kill themſelves, are of two ſorts.
1. Good.Firſt, ſuch as be deſtinated and appropriated by God for the good, and preſervation of mans life: as, water, fire, ſwords are, and the like; which a ſelf-murderer perverts, to drowne, burne, ſtab himſelfe to death, &c.
2. Evill.The ſecond kinde of meanes of ſelf-murder be thoſe, that be evill and ſinfull; in themſelves fitter to deſtroy, than to ſave; ſuch as, eating, and drinking of poyſon; throwing ones ſelfe over rocks, (as did the Circumcellians.) or, out of windowes; or, from off high places and turrets, with intent to kill themſelves; as the devill would have had our Saviour Chriſt to have doneaMat. 4.6.; going unwarrantably into the mouth of deſtruction, with purpoſe to be ſlaine, commanding others to doe it; as Abimelech did, Iudg. 9.54 hanging ones ſelfe, as Iudas, and Ahitophel did; fretting, or ſtarving ones ſelfe purpoſely to death, as Pomponius Atticus did; or, in mortall ſickneſſe, or wounds, rejecting the helps of cure by Phyſick, or other meanes; and diſordering ones ſelfe purpoſely, that they may thereby die, and the like: ſo that, for this vile act men are inabled by all the furniture and power of hell, and what their owne wit can invent or abuſe for that end.
Obſerv. It is hard to do good: eaſie to doe evill.From hence wee may obſerve; Firſt, that whereas, when wee are to do good, wee are hardly drawne to it, and do excuſe our backwardneſſe, by pretence of diſability, and want of meanes; and by alledging of impediments and letts, as Moſes didaExod. 4.10, 13.: the ſluggard pretends that a Lion is in the waybProv. 26.13.: But, when wee are about to do evill, we make no ſuch objections, but finde abundance of helps, with opportunities, and great frowardneſſe, and readineſſe to doe the ſame.
Cauſes 1. Mans diſpoſition.The cauſes hereof are ſpecially two; Firſt, internall, in mans owne will, and diſpoſition, far more prone to evill, than to good: where will and inclination are to a thing, they will find meanes.
Cauſes 2. The devill, and evils eaſineſſe.Secondly, there is an externall cauſe hereof; to witt, the devill, who doth powerfully inſtigate, and help to do miſchiefe, according to mens tempers, and the outward occaſion: and the work of doing evill is farre more eaſie, than of doing good; becauſe of the entitie that is in goodneſſe, and the non entity that is in evill; goodneſſe is an effect of power, and evill is more properly an effect of impotency: to pull downe is more eaſie than to build up; to erre, than to go aright.
Obſerve. 2. Self-murderers are guilty of abuſe of Gods Creatures.Secondly, we may here obſerve, that he that is a ſelf-murderer is guilty, not onelyonly of the vile act of ſelf-murder, but alſo of the abuſe of Gods good creatures, and of his owne abilities, in perverting the ſame to that unnaturall end, contrary to Gods ordination, whereby they are, in this reſpect, ſubject to vanity cRom. 8.20.: ſo that, a ſelf-murderer, erects a counterwork of creation, and uſe of things againſt God, while he gives being to ſelf-murder, againſt both nature and religion; ſo ſetting up his owne works of evill, againſt Gods that are good; and diſpoſing of Gods good works, to his owne vile ends, contrary to Gods will and ordination:Note. whereby it is apparent, that ſuch wicked perſons are factiouſly-rebellious againſt God, and diſturbers of the peace and tranquillity of all the frame of nature and grace, contrary to the Lawes and ordinances of God. Sinne is in the world, as peſtilentiall humors in the body, which diſorder and indanger all where they are.
§. 2. Of the application of the meanes of ſelf-killing.
2. Application.For application of the aforeſaid meanes to the wicked act of ſelf-murder; there are three things conſiderable.
In it 3. things conſiderable. 1. Predeſtination and determination of the end.Firſt, the ſelf-murderers premeditation, and determination of the end, which is his owne death to be effected by himſelfe; ſo ſetting limits to his owne daies, as if he were his owne abſolute Maſter; and that he were ſo unhappy, that his life were worſe than death, which death all other creatures do abhorre; and that he were ſo deſperate and forlorne, for want of preſent mercy, or future hope; and that he were ſo forſaken of all, that he can finde none to rid him out of his life and miſery, but that he muſt kill himſelfe; ſo haſtening himſelfe, by a moſt wofull exchange, into a farre greater miſery, by ſo doing, than ever it was poſſible for him to ſuffer in this world, by living, although that therein he ſhould live for ever, under the moſt exquiſite torments, that here he can be capable of.
2. Election of meanes.The ſecond thing conſiderable, in the application of the meanes to the acting of ſelf-murder, is the election and choiſe of the particular meanes to effect the ſame: all ſelf-murderers do not chooſe to die, by the ſame meanes; For, then the way of ſo dying would be unvariably one and the ſame, in them all.
Wherein a ſelf-murderer obſerves three things.In election of meanes to kill himſelfe, a ſelf-murderer obſerves ſpecially three things.
1. Such as beſt agree with his temper.Firſt, he is carefull to make choiſe of ſuch meanes, as do beſt fit, and agree with his naturall temper and ſexe; and are leaſt formidable, and terrible to his fancie, or ſenſe, in the execution, ſuch as are familiar to him by daily uſe; or ſuch as in his judgement, or ſenſe, are leaſt horrible, or painfull; as Cleopatra, that choſe to kill her ſelfe by Aſpes, making her die ſleeping.
2. Such as be readieſt.Secondly, a ſelf-murderer makes choiſe of ſuch meanes to kill himſelfe, that are readieſt at hand, and eaſieſt for him to have, according to his ſexe, calling, occaſions, or imployment.
3. Moſt certaine to effect death.Thirdly, he chooſes to uſe thoſe meanes, which, in his opinion, are moſt certaine to effect that end, moſt eaſily, ſpeedily, and unperceivedly from the knowledge of others, that he may not be croſt of his deſigne and aime, nor be long in paine.
Obſerve. 1. It is eaſie to do evill.Here we may obſerve, that there is variety, and choiſe of meanes, to doe any one evill, or ſinne: which ſhewes with what facility and eaſe we may ſinne, and periſh; and with what difficulty and hardneſſe wee may doe good, and bee ſaved; which cannot bee done by ſuch multiplicity of meanes, and waies: a right line can bee drawne but one way, and the truth is ſimple, and not manifold.
2. The folly and madneſſe of ſelf-murderers.Secondly, here appeares the folly and madneſſe of thoſe, that are ſo circumſpect and carefull about choiſe of the meanes, whereby they would die, and are ſo regardleſſe of the morall maner how they die, and of their conſequent condition, that will follow upon ſuch a death:Obſerve. every groſſe and notorious ſin is ever committed with a ſpice of madneſſe accompanying the ſame; becauſe, it is done againſt the dictat of ſound reaſon, and of true religion; and therefore, ſuch men are ſo frequently in the Proverbs called fooles; in reſpect not onelyonly of the thing they doe, but alſo in regard, both of the reaſons of their proceedings, and alſo of the fruit and end of their courſes: touching whom it may be ſaid, that they have ſowne the wind, and they ſhall reap the whirle winde, as ſayes the Prophet aHoſea 8.7..
§. 3. Of the method of ſelf-murderers.
The method and maner of execution of ſelf-murder.The method and manner, that a ſelf-murderer obſerves in execution of ſelf-murder, conſiſts in three branches.
1. He obſerves opportunities.Firſt, he watches and hunts after all opportunities; and affects retired ſolitarineſſe, that he may without hinderance kill himſelfe.
2. Secrecy.Secondly, hee affects ſecrecie, and expedition to accompliſh that vile act; upon performing whereof all his indeavours and power being bent; and being deſerted and left of God, and his good Angels; and the devill inſtigating and helping him; and all meanes fitly concurring for that execution, the 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, letts, 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.
— Quàm 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.