Lifes Preservative Against Self-Killing, Tract · Chapter 15

Lifes Preservative Against Self-Killing · Tract · Chapter 15

p. 189CHAP. 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 aa2 Sam. 15.31.2 Sam 15:31than of all the reſt that were againſt him.

Reaſon abuſedBut, 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.

p. 190For, 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.aaLuke 22.64.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 p. 191have to kill himſelfe, is onelyonly 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 ſo great as is ſinne; in reſpect both of the nature thereof, whereby it is moſt contrary to God, who is the greateſt and chiefeſt good; and alſo, in regard of the merits and effects thereof; procuring and imbittering all evill to thoſe that ſin. For of evill properly comes nothing but evill; as of nought and nought comes nothing but nought; the effect cannot exceed in goodneſſe the nature and vertue of its cauſe.

§. 2. Of motives in generall to ſelf-murder, there can be none warrantably ſufficient.

Externall motives to ſelf-murder.Neither is there indeed any externall motive ſufficient of it ſelfe, to induce and perſwade a man to kill himſelf, by any true reaſon that can be in, or from the motive to doe ſuch an act, without reſpect of a conceit of good enſuing upon the act of ſelf murder, to the ſelf-murderer.

But, in regard that theſe motives worke not upon all to doe that act of ſelf-murder; it is from the diſpoſition, and qualities of the perſons that are therewith affected, and wrought upon to doe the ſame, and not properly from the motives themſelves: for then all men, by the ſame motives, ſhould doe the ſame act of ſelf-murder.

Divers.The motives are divers that doe diverſly move divers perſons to kill themſelves: for, all ſelf-murderers do not kill themſelves upon the ſame occaſions; ſome are not affected with one motive, that are affected with another to doe that fact.Arguments how weak and ſtrong. For, arguments are weake, or ſtrong to ſeverall perſons, as they are of deep or ſhallow judgement; p. 192or, as they ſtand differently affected, and poſſeſſed with prejudices ſutable to their humours, deſignes, and ends: Whereby to ſome, weake arguments are ſtrong, and ſtrong are weake; and by few are they apprehended according to their due worth; which is the cauſe of much unreconcileable oppoſition, and diviſion in the world, and of the building of weighty concluſions upon weake premiſes and foundations, and of indivertible reſolutions and practiſes, founded more upon paſſionate wilfulneſſe, than upon judicious reaſons:Compariſon. as we ſee about the objects of bodily ſight, the which is repreſented, and conceived by us to be according to the diſpoſition of the medium, or meane; and of the organ or eye whereby wee ſee them.

Note.Which ſhewes how needfull it is for matter of reaſon and judgement, that wee looke upon the ſame as it is, without all diſtemperature, and prejudices in our mindes.

§. 3. Concerning perverted Iudgement, by Laws and Cuſtome.

Theſe externall motives of ſelf-murder I will, for memory, and method, reduce into eight rankes.

The firſt motive to ſelf-murder, is error of judgement.The firſt whereof is errour of judgement; when men thinke, and beleeve, upon deceitfull grounds, that they ought, or may lawfully kill themſelves, either abſolutely when they liſt; or in ſome caſes, when they ſee it requiſite in regard of ſome circumſtances.

Grounds of it:The unſound grounds of this perverted judgement are foure.

1. Lawes and Cuſtomes.Firſt, Lawes and Cuſtomes in ſome places ſeeming to require and warrant people in ſome caſes to kill themſelves. As among the Heathens and Indians; In India.where by cuſtome or law, ſervants and wives, in teſtimony of love to their Maſters and Husbands, were wont to caſt themſelves p. 193into the fire to bee burnt, with the corps of their dead maſters and husbands: but the true cauſe of that Law was, to reſtraine the frequent poyſoning of maſters and husbands, by their ſervants and wives; and that law and cuſtome was practiſed to avoide ſuſpition, and ignominie that they lived in, if they did not ſo kill themſelves. Plutarch reports of the Virgins of Lemnos, In Lemnos.that cuſtomarily they hanged themſelves, upon no other knowne cauſe, but cuſtome; and from that vile practiſe could not be reſtrained, untill the ſame was puniſhed by drawing of their bodies naked through the ſtreets, after that they were dead; by ſenſible ignominie reforming a bad and odious cuſtome. Alſo among the Turkes, In Turkie.ſervants in teſtimony of their obedience, at their living maſters command doe throw themſelves over rocks, or into rivers, or the like; as Baldwin aaLib. 3. cap. 4. Caſ. 13. circa melancholicos.the Caſuiſt reports: but it is moſt like that they doe it to prevent a greater miſery if they ſhould diſobey. But, they that did ſo were thought to doe well, and were therefore commended; and the parties themſelves did verily thinke, that either they did but their duties, or that which was beſt for them to doe; which if they did not, then were they evill thought of, and evill intreated.

The prevailing of lawes and cuſtomes againſt nature.Thus farre doe law and cuſtome prevaile againſt the light of nature among the Heathen; becauſe they knew no higher rule to examine and try their lawes by, and therefore ſubmit to humane ordinances abſolutely, bee they good or bad.

Cuſtome, which is another nature, maketh it familiar, and to ſeeme lawfull, and commendable in the judgement of ſenſe, that in the judgement of right reaſon is moſt abominable. Cuſtome is a tyrant, captivating both judement and practiſe to her lore; becauſe, what by generall practiſe ſeemes to have the approbation of all, is deemed beſt, and moſt reaſonable, for peaceable conformity both in opinion, and practiſe; from which to be ſingular, is odious.

p. 194The judgement of the learned hath the force of a Law.That alſo which in this caſe obtains the force of a law, is the judgement of the learned, & the practiſe of perſons in eſteem, commended by poſterity for the ſame. As among the Philoſophers, the Stoicks did in ſome caſes both direct, commend, and practiſe ſelf-murder; which hiſtorians and Poets magnifie, in their high praiſes of Lucretia, Cato, and others for the ſame. The high eſteeme of the perſons of men of that opinion, and of the practiſers of that act; and ambition of like praiſes, for the like thing; hath forcibly driven many men, contrary to their owne minde, to caſt themſelves away, upon this infernall rock.

The error of this ground.The deceitfulneſſe of this ground is, that it is meerely humane, againſt divinity, and that more is attributed to it, and built upon it than it can beare.It is contrary to religion and reaſon. For, all lawes, cuſtomes, opinions, and practiſes of men are to be regulated and ordered by ſound reaſon, according to Gods word; and are ſubordinate to the ſame, and thereby to be tryed and examined:Note. So that no law, or cuſtome; no opinions, or practiſe of any men is to be imbraced, and obeyed; when the ſame is manifeſtly impious, or againſt Gods Law, and right reaſon. As we ſee by the practiſe of the Apoſtles, Acts 4.19. For that (in ſuch caſes) in conforming to man, we cannot be excuſed before God, for tranſgreſſing his will. An inferiour hath no power over the right of his ſuperiour, to diſpenſe therewith.

Obſerve to examine.In judgement of diſcretion therefore, cuſtomes, laws, 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, p. 195nor 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.aaMat. 22.29.Matt 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 bbChriſtiana 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 ccCaſ. 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 p. 196an 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 placesaaNon 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.bbDuae ſunt maximè viles at que uſitatae mortes eorum qui ſeipſos interimunt; laqueus & praecipitium; ſpontaneas mortes ab uno magiſtro utri que 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 undiſcreeteFirſt, 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 p. 197ſuſpected 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 bodyaaIohn 6.52.John 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 p. 198contained 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.

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 aaRom. 1.16.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 bb2 Pet. 3.16.2 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 cc2 Cor. 2.16.2 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 p. 199the 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,aaMat 4.6.Matt 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: p. 200God 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 usaa2 Pet. 1.4.2 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 bbforeign., 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 ccforeign. 1 Theſ. 4.9.1 Thess 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 Goddd1 Cor. 2 14.1 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.

p. 2011. 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 man, but the Spirit of God aa1 Cor. 2.11.151 Cor 2:111 Cor 2:15: 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 bbVidene 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 ccJohn 21.18.John 21:18; whereby hee intimates, that Peter ſhould not will to gird and deſtroy himſelfe.

Alſo, the ſame Auguſtine calls ſuch ſelf-murderers p. 202the devils martyrs, when he anſwers to Petilian the Donatiſt, Confeſſores illi veſtri, quando ſeipſos praecipitāt, 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. Pe…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.

p. 203It was curioſity after this kind of knowledge, that made Eve willing to learne of the devill, being her ſchoolemaſter aaGen. 3.5, 6.Gen 3:5Gen 3:6, 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 bb1 Sam. 28.7.1 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 n…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 ccIoh. 13.27.30.John 13:27John 13:30They thinke that they ſinne not.. Men of this perſwaſion and practiſe do thinke, that if they do that onelyonly, which is agreeable to Gods decree, and ſecret wil, they are blameleſſe; p. 204but 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 aaActs 4.27, 28.Acts 4:27Acts 4:28. 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 onelyonly 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 p. 205ſecret things belong unto the Lord our God, Deut. 29.29.Deut 29:29but 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.

p. 206Note. 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 aaProv. 14.15.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.bbMat. 6.24.Matt 6:24 Such people like well to have God to be their friend, but p. 207they 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 onelyonly 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.

p. 208How apparent good affects the underſtanding.Touching which, I will onelyonly 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 aa2 Pet. 1.9.2 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 p. 209regard, the Prophet ſayes, that Ephraim was like a ſilly dove, Hoſea 7.11. And Auguſtine affirmes, that darkneſſe followes thoſe that tranſgreſſe the Law aaObumbratio 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 bbNumb. 23.Num 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 cc1 Sam 15.20, 21.1 Sam 15:201 Sam 15:21, Simeon and Levi ddGen 34 31.Gen 34:31; and the harlot in the ProverbseeProv. 30 20.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 p. 210courſes; 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 aaEſay 6.9.Isa 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 that are godly and wiſe; both about what p. 211they are to do; and alſo upon what grounds and reaſons, that they may not be deceived.

Note.But this is remarkable, that ever the worſe the thing is that is to be done, and the weaker the reaſons of doing of the ſame are, the lother the doers thereof are to reveale the ſame; leſt they ſhould bee croſſed of their purpoſe, or ſhamed for their weakneſſe and enterpriſe ſo diſcloſed.

§. 7. Concerning afflictions upon the body, occaſioning ſelf-murder.

Second generall motive of ſelf-murder. Calamities.The ſecond generall motive occaſioning ſelf-murder, is immoderate affectation of freedome from evill of puniſhment that ſinfull man is liable unto; for bearing of which, he hath neither comfort, nor ſtrength, as he apprehends.

The ſorts of them.Theſe evills are, either reall and true, or but fancied and conceited; and are either preſent, or feared; and are ſuch as a ſelf-murderer deſpaires, either to be able of himſelfe to beare, or that God will uphold him in them, or will deliver him from them: and therefore hee reſolves not to endure them; but out of obſtinacy of minde and will, purpoſes to remove himſelfe by ſelf-murder, from that which hee cannot remove from himſelfe. As wee ſee in part by the pettiſh humour of Ionah, Ion. 4.8.

Three ſorts of them.Theſe evills whereby men take occaſion to kill themſelves, are of three ſorts.

1. VponUpon the bodyFirſt, they are thoſe that are upon their bodies; which doe alſo much affect their ſoules; becauſe of their neere union together; whereby they doe make one perſon, and doe ſo ſympathiſe together, that what is proper to the one nature in matter of action, or paſſion, is deemed to bee common to the other, in regard of the unity of the perſon conſiſting of them both: Whereupon it is, that the ſufferings of the body doe drive the ſoule into ſtrange paſſions and undertakings, on the bodies behalfe.

p. 212Evills upon the body are threefold.Theſe evills upon the body occaſioning ſelf-murder, are of three kindes.

1. Inbred diſeaſesFirſt, they are inbred diſeaſes, and torments of continuall grievous painfulneſſe; being in the judgement of ſenſe importable; both for intenſive greatneſſe, and alſo for extenſive multitude,Non eſt vivere, ſed valere vita. or unintermitted continuance: as may be the gout, ſtone, ſtrangury, racking aches, furious fevers, incurable gangreenes, and the like deſperately raging, or noyſome diſeaſes;Better eye out, than alwayes aking. from which to be rid, as from an irkſome, long, and painfull death, many doe make choiſe to kill themſelves; diſpatching that by a voluntary ſhort death, which they ſee will otherwiſe coſt them a tedious and long death. As did Pomponius Atticus, Tullius Marcellinus, and other like, ſtarve themſelves to death, thereby to cure ſuch deſperate griefes.

2. Inflicted torments.Secondly, the evills upon the body that often occaſion ſelf-murder, are, either ſenſe of inflicted torments, or of ignominy by man; greater, and more ſhamefull than they can, or will endure: Or elſe they are ſuch, as they horribly feare ſhall be inflicted upon them if they doe live, and are ſtrongly perſwaded that they ſhall not be able to endure the fame; but that they ſhall, if they live, diſgrace both themſelves and their cauſe, by their ſinking under the burden or by their unſeemly manner of behaviour in their troubles; and therefore divers, to prevent the latter, and to be delivered out of the former, have murderouſly killed themſelves:

As Ioſephus reports of Eleazar and his companions, Joſeph de bello Judaico lib. 7. cap. 28.who killed themſelves that they might not bee puniſhed by the Romanes, but might eſcape from their tyranny; that their wives might die undefiled, and their children not taſte of ſervile captivity. Alleadging (but unjuſtly) that it was miſery to live, and not to die: becauſe death freeth our ſoules from priſon unto their moſt pure and proper place, where never after they ſhall be touched with calamities.

VponUpon which motive it was, that the Stoick Seneca ſaid; p. 213that for our readie diſpatch, every veine of our body, is a way to liberty aaQuarr cun que venam noſtri corporis eſſe viam ad libertatem.; meaning, by bleeding to death: and upon this reaſon it was that Saul killed himſelfebb1 Sam. 31.4.1 Sam 31:4; and whereupon alſo the Iaylor would have done the likeccActs 16 27.Acts 16:27; ſo farre doth the forerunners and feare of death prevaile with ſome, that the ſame makes them to caſt themſelves headlong into that, which they would moſt ſhun.Note.

3. Want of neceſſaries for the body.Thirdly, the evils on the body, whereupon ſome people doe precipitate themſelves into the jawes of ſelf-murder, are want of neceſſaries of livelyhood, being without meanes, or hope of ſupply thereof; whereby they, and theirs depending upon them, are pinched with famiſhing hunger, ſtarved with piercing cold, vexed with intolerable oppreſſion and neglect, that makes a wiſe man mad, Eccleſ. 7.7.

Which fills them with painfull ſmart, for their owne particular; oppreſſes them with ſorrow and griefe, to behold the miſeries, and to heare the ruefull complaints, and lamentations of thoſe they dearely love, as of their Wives, Children, and neereſt friends, walking as living and forlorne ghoſts upon the earth: which poſſeſſes them with comfortleſſe and hopeleſſe deſperation, eſpecially when they conſider what plenty they have had; and what others their inferiours ſtill have; whoſe bowells of compaſſion they finde ſhut up againſt them and theirs.

An image of which eſtate we may ſee in the Lamentations of Ieremie ddIam. 2 11, 14.Jas 2:11Jas 2:14, Mine eyes do faile with teares, my bowels are troubled, my liver is powred upon the earth, for the deſtruction of the daughter of my people; becauſe the children and the ſucklings ſwouned in the ſtreets of the City; they ſay to their Mothers, where is corne and wine? When they ſwouned, as the wounded in the ſtreets of the City, when their ſoule was powred out in their mothers boſome: the tongue of the ſucking child, cleaving to the roofe of his mouth for thirſt: the young children aske bread, p. 214and no man breaketh it unto them bbChap. 2.20.: By which neceſſity it came to paſſe, that women did eate their fruit, and children of a ſpan long: the hands of the pitifull women have ſodden their owne children, they were their meate, in the deſtruction of the daughter of my people ccCap. 4.10.: according both to the threatnings of the breach of the LawddDeut. 28.53.Deut 28:53, and alſo to practiſe in beſieged townes ee2 King. 6.29.2 Kgs 6:29.

In which regard it is ſaid, that they that be ſlaine with the ſword, are better than they that be ſlaine with hunger ffLam. 4.9.Lam 4:9.

Therefore, diverſe perſons, that they may prevent what they, or theirs may uncomfortably doe, or ſuffer, in ſuch felt, or feared diſtreſſe, doe, with their owne hands, kill their Wives, or Children, and then themſelves; that they may not feele, or behold a greater evill upon them, as they ſuppoſe; the death, that they cannot indure to ſee, or ſuffer inflicted by other meanes, they unnaturally and wickedly, out of cruell mercy, inflict themſelves.Note. So hard a thing it is to indure to ſee a cruell act done, over it is for ones ſelfe to do it; evils are ever more diſcernable by, and terrible to us, when they are in others, than in our ſelves.

§. 8. Of croſſes upon mans outward eſtate, occaſioning ſelf-murder.

2. Calamities upon mens externall good things.The ſecond kind of evils, that give men occaſion to murder themſelves, are thoſe that are upon mens outward worldy eſtates: when either, having beene rich, or well to live, they fall to decay, and goe backward:1. Upon their eſtates. or when, having meanes, and carefully toyling, and uſing their indeavours to live, and grow in the world, they are incountred with croſſes and loſſes, or their goods are imbeſiled, or waſted, by wife, husband, children or ſervants; that ſtill they go behind-hand, and run into debt; having neither meanes, nor hopes, to live, and keepe their charge, in faſhion, as they would, and were p. 215wont; nor yet, to pay every man his owne: or, when ſome rich man, by the fall of the price of corne, or failing of his croppe, is diſappointed of his gaped-for gaine; the former, becauſe, he cannot be but poore, as he would not; and the latter, becauſe, he cannot be rich, ſo as he would;Note. both of them reſolve to kill themſelves, to help themſelves by a mad kinde of remedy: the one, becauſe he cannot have as much as he would, takes a courſe to loſe all that he hath: the other, becauſe he hath ſo little, takes a way to have nothing at all: and both of them caſt away their lives, for that, which ſhould be but their ſervant.

The true cauſes of ſelf-murder upon croſſes in eſtate. 1. Covetouſnes.The true ground and cauſes of this wicked practiſe, is both exceſſive covetouſneſſe, and high eſteeme and love of the world, which ſome doe make their god, and prize it above their lives:2. Pride. and alſo pride of heart; whereby ſome will not ſtoope, to be content with that eſtate, that God would have them to be in; and therefore, becauſe they cannot bee, and live in ſtate as they would, they will not live at all; but rather deſtroy themſelves; and ſo, by going about thus to free themſelves from their preſent, or feared eſtate, that they diſlike, they madly caſt themſelves into a worſe:Note. ſo bad is our exchange, when wee forſake the will of God to follow our owne.

§. 9. Of diſhonour cauſing ſelf-murder.

2. Calamities upō their honours.Secondly, the calamities which are upon that which externally belongs to men: which occaſions men to murder themſelves, are thoſe diſaſters that concerne their worldly honours; as, diſappointment of their expected dignities, and high reſpects and favour with eminent perſonages: or, the degrading and diſplacing of them, from their preferments, and honourable degrees of advancement with Princes, or people: or, the over-clouding p. 216of them with the contempt, and diſdaine of thoſe of whoſe favour they are ambitious; and when with all, dejected from their aſpiring greatneſſe, or hopes, they ſhall ſee their inferiours, and enemies exalted and preferred before them; as Haman did ſee Mordecai: then are their thoughts and reſolutions impatiently ſet to kill themſelves, as not able to live in ſuch an eclypſe of honour. The true cauſe of ſelf murder upon this motive. Ambition.Of this, vaine ambition is the onelyonly cauſe; as it was in Ahitophel, and Zimri; but, ô how vaine and wretched is that man, whoſe happineſſe is not in himſelfe, but in other unſtable creatures; that, by change of their favour, can every houre make him miſerable, when they liſt! And, ô how weake and fraile are they, whom a frowne, a harſh ſpeech, or one remove in Courtly favour, can kill, or cauſe them to kill themſelves! Who would thinke that theſe men were in their right wits, or cared for any honor; who, by ſelf-murder, make themſelves everlaſtingly miſerable and infamous in the higheſt degree of ignominy, even to the overſhadowing and diſgracing of their innocent poſterity? Mans ambition to be higher than God would have him, brings him to ſhame.

§. 10. Of diſaſters upon friends, occaſioning ſelf-murder.

3. Calamities upon their friends.Thirdly, the evils that are upon that, which externally belongs to men, whereby divers times ſome are occaſioned to murder themſelves, are thoſe that concerne their neereſt, and deareſt friends, as their wives, children, kindred, maſters, familiars, and the like: and that falls out in two caſes.In two caſes.

1. By ſuffering, or doing evill.Firſt, when ſuch friends either do, or ſuffer ſome woefull or ſhamefull things, while they do live; which makes them, in their opinion that love them, miſerable, as are the flagitious lives, and practiſes of wife, children, p. 217kindred, or the like; or, their ignominious and cruell ſufferings, redounding to the extreame griefe, or diſgrace of thoſe, to whom they ſo neerely belong; which they cannot, nor will not indure, but do kill themſelves, that they may not live to ſee it, or heare of the ſame.

2. By being bereaved of them.Secondly, when ſuch friends doe die, or are taken away from them; whereby they thinke themſelves miſerable, in the loſſe of their company, and of the benefit that they had by them: and therefore, they are ſo affected, that, in the former caſe, they will not abide to live in this world with them; nor in the latter caſe, will live in this world without them; but will needs kill themſelves, in the former caſe, to be rid from them; and in the latter, that they may not be without them.Obſerve. So that, ſuch mens friends may ſeeme, in theſe two differing reſpects, to make them miſerable, the one by their preſence, and the other by their abſence: and ſo, the cauſe of their comfort, is made the meanes of their woe, by their owne folly; who will live, not by the life that is in themſelves, but by that, which is in others: and do ſet their hearts more on ſuch friends, than on God, in ſo much that if they cannot enjoy their friends, as they deſire, they will not enjoy themſelves; as Sauls Armour-bearer, who killed himſelfe that hee might not out-live his Maſter aa1 Sam. 31.5.1 Sam 31:5.

§. 11. Of trouble of conſcience, occaſioning ſelf-murder.

3. Inward upon the mind.The third kind of evill, whereupon men take occaſion to kill themſelves, is that which is upon their minds, as in the immediate ſubject thereof, which the neerer it is, the more intollerably it doth affect: all other ſufferings being as whippings upon the coats, but this as upon the naked skin; and more intollerable than death, which ſome men chooſe, and voluntarily inflict, with their own p. 218hands, upon themſelves, that thereby they may be freed from the trouble of their minds.

This trouble of the minde is of foure ſorts.Foure ſorts of troubles of mind.

1. Trouble of conſcience for ſinne.Firſt, extreame griefe of minde and trouble of conſcience, in reſpect of ſin: which, by the guiltineſſe thereof, and by the terror of the expected puniſhment thereof; diſtreſſes, and overcharges the wounded conſcience, when withall a man apprehends himſelfe to bee wholly deſtitute of true grace, and deſerted and forſaken of God; given over to a reprobate ſenſe; whereby he cannot reſt, but is comfortleſſe, and at laſt, is ſwallowed up of utter deſperation; living as if he were continually in hell, ſenſibly ſeeling, as he thinks, the flames and tortures of the damned, in his conſcience: For eaſe out of which eſtate, men many times kill themſelves, hoping to mend themſelves by change; although it bee but, as skipping out of the frying-pan into the fire.

Grounds of this trouble of mind.The grounds of which perplexities of the mind, about ſinne, are three.

1. Greatneſſe of ſin and its puniſhment.Firſt, a mans thorow apprehenſion of the greatneſſe and deformity of his ſinne, and of the fearefull judgements due to him for the ſame: which affrights the conſcience, and drives it to runne into any courſe, to hide it ſelfe from the ſame.

2. Emptineſſe of grace, &c.Secondly, the ſoules emptineſſe of repentance, and grace; and the poſſeſſion and dominion that noyſome luſts, diſorderly affections, and fearefull temptations have of the ſame, whereby, it ſeemes to be a cage of uncleane ſpirits, from which when a man can no other wayes be rid, then reſolves hee to kill himſelfe, to free himſelfe from that horror of minde, that he is not able to indure.

3. Conceit of time of grace to be paſt.Thirdly, when the ſoule conceives that its time of grace is paſt, and that it is too late to repent, and get grace; againſt which when men find themſelves hardned and ſhut up; then, falling under deſperation, they reſolve to deſtroy their owne lives; that ſeeing they have no p. 219hope that they ſhall be better by living, they may not thereby make their eſtates worſe, by what they may indure, both in this life, and in the life to come.

Obſerv. 1. Men deceived by ſinne.We may here obſerve how men are deceived by ſinne, which promiſeth, at firſt, all contentment and happineſſe to the clients and entertainers thereof; but, in concluſion, paies them with deſtruction, and ſhuts up their dayes, and life, with a tragicall concluſion. Note.None are more faithfull drudges to any Maſter, than ſinners are to ſin; and none are ſo ill rewarded by their Maſters, for their ſervice, as they.

2. No caſe of conſcience frō our ſelves.Againe, from hence it is remarkable, that ſo long as men, in diſtreſſe of conſcience for their ſinne, looke not out off, or beyond themſelves, for eaſe and comfort, they cannot but ſinke under their owne burden. For, our bleſſed Saviour directs us to a better courſe, in this caſe, when he ſayes, Come unto me, all yee that labour, and are heavie laden, and I will give you reſt aaMat. 11.28.Matt 11:28.

§. 12. Of diſcontentment of minde.

Ths ſecond ſort of trouble of minde is diſcontentmēt.The ſecond ſort of the troubles of mind, which occaſions ſelf-murder, is mens exceſſive diſcontentment; for being croſſed, or diſappointed of their deſires, or wills; in which reſpect it was that Ieremy did wiſh his own deathbbIer. 10.17.Jer 10:17, at leaſt, was weary of his life.

1. Grounds of it.This diſcontentment of minde ariſes from two cauſes. Firſt, from want of that good, true or ſeeming, which we deſire, or expect.2. Kinds of diſcontentment. Secondly, from ſuffering of that evill which we would not.

This diſcontentment of minde is twofold.

1. From diſappointment of mens paſſiōs and affectionsFirſt, that which ariſeth from the croſſing, or diſappointment of the will of mens affections and luſts; .as thoſe that immoderately affect and love to have and enjoy others of the other ſexe, and are deeply overſet in carnall, p. 220or conjugall love, which is an unruly paſſion, and being diſappointed, occaſions people therefore to kill themſelves: a wife kills her ſelfe becauſe her husband croſſes her will; that either he will not doe as ſhe would have him; or that he will not let her have her will to goe, and doe as ſhe liſt; or is diſpleaſed with her match: which proceeds from hatred to her husband, whom ſhe envies the enjoying of her, and ſo I might inſtance in many like particulars: but it is moſt unreaſonable, that becauſe a body cannot have their love or will, that therefore ſuch an one ſould revenge the ſame upon himſelfe, by an act of the greateſt hatred and hoſtility in the world: and that one ſhould rather chooſe to kill himſelfe, than to live after a repulſe in ſuite of love; or to ſee another brooke what they impotently affected to enjoy.

The ſecond kinde of diſcō tentment croſſing the will of reaſon in three particulars.Secondly, diſcontentment of minde is that which proceeds from the croſſing, or fruſtrating of the will of ſound and naturall reaſon, in three particulars.

1. Concerning a mans ſelfe. Iuſtice.Firſt, in things concerning a mans ſelf; as if he cannot have equity and juſtice done him; hee in diſcontentment therefore kills himſelfe: or as a childe, becauſe his parents will not give him fit maintenance, as they are able, nor diſpoſe of him or her, as they might and ought, murders himſelfe.

2. Concerning a mans family.Secondly, in things concerning a mans family or friends; as Rebeccah was weary of her life, becauſe of her daughters in lawaaGen 27.46.Gen 27:46; and as if parents ſhould, for their being croſſed of their wills in and about their children, kill themſelves.

3. Concerning Church or Common-wealth. Qui non poterat ſerre dominatum Caeſaris. Filli.Thirdly, in things concerning the generall body of Church or Common-wealth, whereof a man is a member; as if for the ill government or miſcariage of either, or of both of them, he ſhould kill himſelfe, as did Cato Viicen. ſis. But all this may bee uneffectuall to move a man, or woman to kill themſelves, if they would deny their owne wills, and ſubmit themſelves wholy to Gods; who p. 221ſuffers, and orders all theſe evills, and brings good out of them. And if they would conſider that not by dying, but by living, things are reformed; and by ſelf-murder diſorders are increaſed; and judgements provoked and deſerved; and not prevented nor amended.

§. 13. Of ſhame and confuſion.

Third kinde of troubles of minde. Shame.The third kinde of troubles of minde that ſometimes occaſions ſelf-murder, is ſhame and confuſion; either for what a man hath ignominiouſly done, or ſuffered; or is certainly like to do or ſuffer; whereby he falls under contempt, ſcorne, and importable diſgrace with thoſe whoſe reſpect he overvalues: and ſo apprehending himſelfe to bee dejected, and uſed more indignly and unworthily than he thinkes he hath deſerved, or can indure, he reſolves to kill himſelfe, to free him from the ſame; or at leaſt from the ſenſe of it. As did Lucretia, who having beene raviſhed by Tarquinius ſtabd her ſelfe to avoide the ſhame of it: of whom Auguſtine ſayes,Faediinſe co… miſſi ſceleris aegra at que impatiens ſe peremit, turpitudmis aliaenae in ſe commiſſae Romana mulier laudis avida, ne putaretur libenter paſſa. that being ſick and impatient of the villany committed againſt her, ſhe killed her ſelfe: The Romane Lady ambitious of praiſe, was aſhamed of another mans filthineſſe committed againſt her, and therefore, that ſhe might not be thought to have willingly ſuffered that abuſe, ſhe deſtroyed her ſelfe. And Ovid ſayes of her; that,

Succubuit famae victa puella metu.

The Damoſell fell overcome with feare of ſhame.

Alſo Curtius makes mention in his ninth booke, of one Dioxippus of Athens; that when he was falſly accuſed to have ſtollen a cup from Alexanders table, hee was ſo aſhamed to be ſo diſgraced by the imputation of theft, that he preſently went out and hanged himſelfe, for to prevent or get out of inſupportable confuſion and ignominy: p. 222So intollerable a thing is ſhame to ſome, ſpecially of the nobleſt natures; that they thinke the ſame worſe than death; and that they had rather not to bee, than to live in ſhame, it confounds the judgement, and drives into deſperate ſhifts and praectiſes to be rid of it:Effects of ſhame. ſhame will both make a man doe evill and ſin; when the contrary goodneſſe and vertuous courſes procure contempt and diſgrace with men; and alſo it is a puniſhment of ſin in the endaaRom. 6.21.Rom 6:21, upon which it doth ever attend, as true honour doth upon well doingbbRom. 2.7.Rom 2:7: according as Iob ſayes, That the baters of God ſhall be clothed with ſhame, Iob 8. ult. and the Pſalmiſt imprecates ſhame upon his enemies, as one of the greateſt judgements: Pſal. 35.4.26. Of earthly creatures only man is capable of glory, and of all bleſſings, glory is counted the chiefe, wherein alſo man doth analogically partake with God. Man only capable of ſhame.So contrarily no earthly creature but man, is capable of ſhame, or greatly affected withall, whereunto he is ſubject in regard of his underſtanding and reaſon; and of all puniſhments, this ſhame is the greateſt, which immediately affects the ſoule in a high degree, for being abaſed either by our owne practiſes, or in the eſteeme or uſage of others.

Kindes of ſhame. 1. Good ſhame.There are two kindes of ſhame; firſt, that which is good and godly; and is both that which goes before ſinne, and reſtraines men from daring to doe evill; and alſo that which followes after ſinne, whereby they are driven, or moved to repentance for their ſinnes paſt, wherof they are aſhamedccRom. 6.21.Rom 6:21. So that to be ſhameleſſe and impudent, opens the way for ſuch to ruſh into any wickedneſſe, and hardens their hearts from repentance.Note.

2. Vngodly ſhameSecondly, there is an ungodly and wicked ſhame:1. aſhamed to do good. and that is firſt, when a man is aſhamed to doe good, or to reforme his life; which falls out when goodneſſe is in common diſgrace with the world, which he labours to pleaſe and to curry favour withall; or when wickedneſſe is habituated in him by a long continued practiſe; and he is a p. 223ſtranger to vertue and goodneſſe: he is then aſhamed to attempt to doe that which to him is ſtrange, and at which he is unskilfull, and for which he feares he ſhall be mocked by his former companions. Hee is a weake man whom a puffe of a winde, diſgracefull words and flouts, keepes or beates back from goodneſſe: and yet there is nothing generally more powerfull with moſt people to effect the ſame, than this hobgoblin of worldly diſgrace.

2. Shame of confuſion.Secondly, wicked ſhame is that, which is the ſhame of confuſion, proper to the wicked, and is their portion in hell; whereby they are ſwallowed up of deſperation, and which makes them ſeeke and endeavour their owne utter deſtruction, ſometimes in this life by ſelf-murder: and ever in hell, wiſhing and deſiring that they were quite extinct; raging with, and againſt themſelves, for being the meritorious cauſe of that their owne damnation: ſo that beſides all other torments, themſelves are againſt themſelves.Obſerve. Here we may obſerve how men are lyable and ſubject to ſhame for evill, and that ſhame is one of the greateſt puniſhments that can betide man, and is a moſt forcible motive to good, or evill.Evill brings ſhame. Therefore our care ſhould be to keepe it within its due bounds, by fearing to ſinne, or to continue in ſinne, but that we doe alwayes walke in warrantable courſes: to be ſhamefully intreated for well-doing, is moſt honourableaa2 Theſſ. 2. Job 31.35, 36.2 Thess 2Job 31:35Job 31:36, and matter of rejoycing.

That ſhame ſhould move a man to kill himſelfe, is a mad and unreaſonable practiſe; becauſe it is the way to bring a man into farre greater ſhame, and everlaſting and unrecoverable diſgrace:Self-murder cannot cure ſhame. and ſo to thinke to free himſelfe from ſhame, by running into a courſe of greater ſhame; is, as if a man to cure his head-ache ſhould knock out his braines.

p. 224§. 14. Of feare occaſioning ſelf-murder.

Fourth kinde of the mindes trouble.The fourth kinde of the mindes trouble, that may occaſion ſelf-murder, is ſervile and exceſſive feare; Feare. Occaſioned, 1.wherewith a man may be ſurpriſed and poſſeſſed, either from the preſent evills that he ſuffers, which he conceives are beyond his ſtrength to beare, and out of which hee ſees no meanes of delivery, to be freed ſo ſoone as he would, but by killing himſelfe:2. or elſe, from apprehenſion of inevitable miſeries; that as he foreſees in their cauſes, will fall upon himſelfe, or upon his; which he conceives he is not able to avoide, nor yet to beare with any comfort: and therefore, to eſcape what feare hath made more certaine and terrible by fancy, than it is in it ſelfe, ſelf-murder is often reſolved upon, as the back-doore of evaſion.Note. Panicke feare makes men flee before their owne ſhadowes, and at the noiſe of their enemies, as did the Araemites, or Syrians. aaKings 7.6, 7.If men would abſolutely ſubmit in all things to Gods will, and truſt in his promiſes and power, they might be ſecure in all eſtates.

But, when they are guided by their owne wiſdome and wills, then are they moſt in danger of miſcarying: and when as they thinke to ſaile by their owne compaſſe moſt ſecurely, then doe they runne into the greateſt dangers.

Obſerv. How feare makes bold.It is obſervable here how feare, (the mother of cowardize) makes men daring and bold, wittingly and willingly to run into the jawes of farre more horrible dangers and miſchiefes, than thoſe be, from which feare makes them to flee; as, for a man, or a woman to dare to kill themſelves, that never durſt in anger draw blood of any other body; and that thoſe, who out of feare, leaſt others ſhould abuſe their bodies, would, to prevent the ſame, kill themſelves; as we read of many in the hiſtories of the Church.

p. 225Note.And ſo, men taking their owne wayes, without adviſing with God, runne into the miſchiefe that they would ſhunne; which ſhewes that mans wiſdome is folly, and his courſes without God, madneſſe.

§. 15. Of the true cauſes of ſelf-murder in afflictions.

The true cauſes of ſelf-murder upon this motive of mans ſufferings.Although theſe things in this ſecond generall motive doe commonly beare the blame of ſelf-murder in this caſe; becauſe they are moſt ſenſible and apparent: yet there are other four: things more ſecret and latent, which are indeed the true cauſes of the ſame.

1. Vnbeliefe.The firſt cauſe is, mans unbeliefe; whereby he neither beleeves in God; from whom, and by whom hee might have power in Chriſt to ſtand faſt in all eſtates: nor yet doth he firmely beleeve and credit God in the Scriptures, to entertaine and cleave to the direction of his Word, and to reſt upon his promiſes, and to be perſwaded of the gracious intent and nature of Gods dealing with his in afflictions, and of the bleſſed end thereof: Remedy. Our eyes to God.but, as by faith we live, ſo by unbeliefe wee die; Iehoſaphats drooping heart in his diſtreſſe, was revived and upheld when his eyes were towards God, and hee depended upon him. Peter when he doubted, he ſunke. O you ſelf murderers of little faith, why doe you doubt in your troubles? why doe you not (as David) rebuke your owne ſoules, and ſay every one of you: Why art thou caſt down ô my ſoul, and why art thou diſquieted within me? hope thou in God, for I ſhall yet praiſe him, who is the health of my countenance, and my God.aaPſal. 42.11.Ps 42:11

2. Impatiency.The ſecond true cauſe of ſelf-murder, upon the motive of evill of puniſhment, or calamities of affliction, is unruly impatiency, and puſillanimity; when a man apprehends himſelf to be overburdened with miſeries, beyond the meanes that he ſees of deliverance out of the ſame, p. 226and beyond the ſtrength that he hath in himſelfe, with any comfort to beare it, conceiving his afflictions to bee exceſſive above his ſtrength, or deſerving; or, that they are all from God in his wrath; which becauſe he thinkes he cannot beare, nor ſhake them off, hee labours to rid himſelfe from by killing himſelfe.

The hurt of impatiency.Impatiency makes all evills the more intolerable to be borne; becauſe it hinders the minde from ſubmitting to the burthen, and troubles it, by ſeeking ſubterfuges of evaſion, or opportunities to ſhake off the yoke.

Who be moſt impatient.To impatiency ſome are more ſtrongly inclined than others; either by naturall temper of exceſſive choler; or elſe by the deep apprehenſion of underſtanding and ſenſe of the objects of diſcontentment; whereunto melancholick perſons are moſt incident.

Remedies of impatiency.In this caſe, to help men againſt this impatiency, they ſhould conſider:

1.Firſt, that they have no good, but great hurt thereby; both to their bodies, and their mindes.

2.Secondly, their afflictions come from God, and are ordered by him, who is our wiſe, powerfull, and loving father for our good.

3.Thirdly, the ſame is the portion of others that are better than we, and doe endure more than we doe.

4.Fourthly, our ſufferings are leſſe than our deſervings.

5.Fifthly, God turnes them to be bleſſings to his owne people, they are momentany and light: wherein God aſſiſts thoſe that in them truſt in him, that they may comfortably above humane ſtrength beare the ſame.

6.Sixthly, in the end they ſhall be recompenſed with a farre greater and eternall weight of gloryaa2 Cor. 4.17.2 Cor 4:17. So that a man ſhall loſe no more by his paſſive, than by his active obedience; yea, his gaine and reward ſhall be greater; as is the honour of Martyrs above Confeſſors.

3. Pride.The third true cauſe of ſelf-murder, upon afflictions, is ſtubborne Pride; that will not let a man in whom it is, p. 227buckle to be willingly in that eſtate of adverſity, wherein God would have him to bee:Eſt factum hominum ſuperborum & puſill… nimorum mortem ſibi inſerentium. David a Mauden. but will rather make him venture breaking of the maſt, than to let him lower his ſailes in a ſtorme.

This pride proceeds from an over-weining conceit, either of our owne worth, for deſervings; or of our owne wiſdome, for intelligence and prudence; whereby we conceive that the eſtate that we would have is more due and fit for us, than that wherein wee are:Whence pride proceeds. Whereupon wee preferre our owne wills before Gods; and accordingly to have our wills, we are apt to uſe the meanes of our own fond deviſing, how unlawfull ſoever they bee; even to ſelf-murder.

Remedies againſt pride. 1. Knowledge of a mans ſelfe.The beſt remedy againſt this pride is, firſt, a thorow knowledge by the Word, of a mans ſelfe; how unworthy and unſufficient he is; and the apprehenſion of Gods mercifull affection and dealing towards him; having his eye caſt ever upon the promiſes of God to ſupport him.

2. Self-deniall.Secondly, pride is overthrowne by mans ſelf-deniall; when he doth in all things ſo farre reſigne himſelfe to God; that he denies his owne wiſdome, will, and wayes; ſubmitting himſelfe to be diſpoſed of by Gods will, and obediently conforming himſelfe thereunto, as David did, 2 Sam. 15.26. God reſiſts the proud, and exalts the humble.

4. .PuſillanimityThe fourth cauſe of ſelf-murder upon croſſes and afflictions, is puſillanimity, or weakneſſe of minde; whereby ſome are not able to indure to live to brooke, or ſuffer ſome kinde of wrongs done to them indeed, or as they conceive: as huſbands and wives under extremity of Iealonſie, or certainty of knowledge, that their conjugall conſorts doe give their loves, and make their bodies common to others. And as paſſionate ſuters, and perſons deeply inamoured, and over-ingaged in their affections to thoſe, whom they ambitiouſly and over-eagerly ſeeke or preſume to enjoy: who ſee, or conceit themſelves to p. 228be repudiated, neglected, or forſaken by their wel-beleved; after paſt promiſes, or ſtrong hopes, or immoderate deſires of enjoying them; of both which ſorts of people divers doe chooſe rather to die by their owne hands, than that they will indure to live rejected, and to ſee others to enjoy that, which they would as their lives poſſeſſe alone to themſelves.

Vnreaſonableneſſe of the fact of ſelf-murder in this caſe.But, this is moſt unreaſonable and impious, that any one, for another bodies fault, ſhould do a worſe themſelves; and that hee, or ſhee, in recompenſe of ſuch a wrong done to them, ſhould doe themſelves a far greater injury in their owne unrecoverable ſelf-deſtruction: paſſion prevailing makes mad; and weakneſſe makes men doe the greateſt acts of impotency. If wee in Chriſt enjoy our good God, and if withall we poſſeſſe the peace of our conſciences in well-doing, and be our ſelves taken up about heavenly things, and holy imployments; then is it not in the hand of any creature to make us miſerable, or weary of our lives; the comfort whereof depends not upon any earthly wight: our repudiating, deſertion, and wrong by thoſe here on earth, that ſhould leaſt faile us, ſhould make us cleave the more cloſe to God, and to live here as poſſeſſing none of theſe things, 1 Cor. 7.29, 30, 31. that for our want of them, or ſuffering by them, we may care the leſſe, conſidering what little aſſurance we have of them at any time, which at all times are accompanied with diſlikes.

§. 16. Of afflictions unwarrantableneſſe to kill ones ſelfe.

Inſufficiency of this motive of croſſes for a man to kill himſelfe. 1. Afflictions are not ſimply evill.The inſufficiency of this ground of affliction to warrant any man to murder himſelfe, is apparent, by foure things. Firſt, by the conſideration of the nature of the things that men by ſelf-murder would rid themſelves from, which are afflictions; and therefore in that reſpect not p. 229properly evill, much leſſe ſo bad as ſelf-murder, which is the courſe men take to free themſelves from the former: It is certainely madneſſe for any body, wittingly and willingly, to caſt themſelves into a greater evill, that they may free themſelves from a leſſer.

For a man to get out of trouble by making a ſtollen eſcape, Non enim poena vitatur furtiva diſceſſiene, ſed creſcit.he encreaſes his deſerved puniſhment: wee muſt not breake priſon, but wait Gods leiſure.

2. Death is worſe than afflictiōs.Secondly, if a man conſider what hee parts from, namely, his life, to bee freed from troubles; he may ſee the folly of ſuch a courſe of ſelf-murder, upon this motive. For, the goods of nature, and of the world,Donum vilae majus eſt ijs ommbus: Filli. are farre inferiour to a mans ſelfe, and to the worth of his life; becauſe, in them conſiſts not a mans chiefe happineſſe; and therefore, for the ſame ſhould not a man kill himſelf. The Philoſopher ſayes that Poverty is not horrible, or to bee feared, neither death, neither any thing at all beſides ſinne aaAriſt. aſſerit nec paupertatem eſſe horribilem, aut pertinveſcendam, nec mortem, nec omn no quicquam praeter culpam..

Therefore, why ſhould a man kill himſelfe for that, whereof he ſhould not be afraid? and why ſhould hee make ſo bad an exchange, in giving away his life for eaſe from that, which cannot, by its preſence, make miſerable: and for to precipitate himſelfe into endleſſe miſery?

3. A ſelf-murderer is deceived.Thirdly, if a ſelf-murderer did conſider how he is deceived, in his expectation of being eaſed, or delivered from troubles, by killing himſelfe,Vltimū malorum hujus vitae, & maxime terri…ile eſt mors; et iccireo inferre ſibi mortē, ad alias hujus vitae miſertas evadendas, eſt majus malum aſſumere ad minoris maſs vita…ienem. Tho. 2.2. q. 64. Art. 5. when thereby he caſts himſelfe into infinite greater miſeries, hee might ſee what little force this motive hath in it to worke, and juſtifie this effect: Seeing, life is more proper and effectuall, than ſuch a death, to procure happineſſe. Although that ſelf-murder be a quick way of diſpatch, and of putting out all feeling of bodily paine, it is not therefore better, when the exchange is for the worſe; eaſe and expedition in doing ſelf-murder is no argument of commendation; ſeeing evill of ſin is moſt eaſily performed, p. 230as the Apoſtle ſhewes Rom. 7.21. Heb. 12.1. Becauſe, it is not an act of power, but of impotency.

Peter Martyr wonders at the Stoicks, that place happy life in vertue; and doe hold that adverſity is not evill, that they ſhould, to free themſelves from troubles, kill themſelves; and ſayes, What kind of happineſſe is that, which death doth perfit? if life be happie, then ſhould wee labour to abide therein: what happineſſe is that which may be overcome by thoſe things that are not evill aaQuaenam eſt foelicitas quae morte eſt perficienda? Si vita eſt beata, in ea eſt manendum: quae eſt faelicitas quaevinci poteſt ab ijs quae non ſunt mala?? For perſecution, our Saviour bids us flee from it, or patiently to endure it; and no where allowes that we ſhould kill ourſelves to prevent, or eſcape it: our bleſſed Saviour, although he were to lay downe his life, yet would not kill himſelfe, for accompliſhment of that worke, that neceſſarily was to be done.

Ludovicus Vives cites out of Plutarch, and he out of Menander, That it is not the part of a good and valiant man to ſay, I will not ſuffer this, but to ſay, I will not doe this bbNon eſt boni et fortis viri dicere hee non patiar, ſed hoc nonfaciā..

4. He reſiſts Gods will.Fourthly, he that kills himſelfe, for to free himſelfe thereby out of troubles and afflictions; reſiſts the will of God, by ſhaking off that burden, which God hath laid upon him to beare, during his good pleaſure, to which all are ſubject. And thereunto the Son of God ſubmitted himſelfe, when he ſaid to Peter, The cup that my Father hath given me, ſhall I not drinke it ccIohn 18.11.John 18:11? And therefore, we are bound, in this caſe, to fulfill the will of God, by paſſive obedience, when we cannot doe the contrary without offending God, neither did the Saints of God uſe ſelf-murder, to free themſelves out of troubles; whereof we have neither precept, nor commendable example.

§. 17. Of certaine uſes about afflicted perſons.

Obſerve.The uſes or obſervations obſervable from this motive generally conſidered, are two.

p. 231Afflicted perſons are doubly burdened.Firſt, we are here to obſerve, that perſons in trouble and adverſity are under a double burden; both of their afflictions, which they ſuffer, and alſo of ſtrong temptations; wherby thereupon Satan aſſaults them: both which the perſons in diſtreſſe doe commonly aggravate; ſo making their eſtates more tedious and unſupportable, than otherwiſe they would be;Note. in which condition men ſhould beware of hard uncharitable concluſions againſt themſelves;Beware of cenſuring. either in cenſuring themſelves to be reprobates, forſaken of God, or the like: or in determining raſhly of, or againſt themſelves, what they will doe with themſelves, or to themſelves in that caſe; otherwiſe than they have warrant from God.Beware of concealement. Againe, in that eſtate, they ſhould take heed of over-cloſe concealement of their troubles, from thoſe that may adviſe, and help them to beare their burdens: concealed griefe is moſt dangerous to ſink a man; but vent gives eaſe, and procures help.

Finally, of perſons in adverſity others are to be obſervant, how they doe; and to be helpfull to them, by their countenance, counſell? and aide of aſſiſtance, from themſelves, and by their interceſſion, from others: that ſo, that may be eaſily borne, that 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 aaHabak. 2.4.Hab 2:4, and not by ſenſe: and that they may ride by the anchor of hope, caſt upward within the vaile bbHeb. 6.19.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 p. 232patience; 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, aaPhil. 4.6. Mat. 6.25.Phil 4:6Matt 6:25and 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 paſſiōs, 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 p. 233God, 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 pu…un…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 S^t. 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 p. 234for 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.

p. 235The ſecond kind of revenge upon ones ſelf. Bad.The ſecond kind of revenge upon ones ſelfe for ſinne, is that which is bad: and it is either a wilfull debiliating of ones ſelfe to good; or killing of ones ſelfe, for his ſin, by exceſſve griefe: againſt which wee have already ſpoken, in ſome ſort: or elſe this revenge is in laying violent hands upon ones ſelfe purpoſely to mutilate, or kill himſelfe, out of indignation for his ſinne.

Cauſes.The cauſes hereof are ſpecially two.

1. DeſperationFirſt, deſperation, in regard of the horribleneſſe and grievouſneſſe of the ſinnes, whereof a man is guilty,. and by which hee is confounded in his conſcience: and for that, withall hee conceives and perſwades himſelfe that God will never be mercifull to him to pardon him.

2. Eaſe of conſcience.Secondly, affectation & indeavour to eaſe ones troubled and reſtleſſe conſcience, for ſome unnaturall cruelties, and crying crimes; by ſatisfaction of Iuſtice, according to his demerits; makes himſelf to deſtroy himſelf: but of this caſe we have ſpoken before.

The ſaul ineſſe of this revenge.This revenge upon ones ſelfe in this manner, upon this cauſe, is many wayes faulty.

1.Firſt, becauſe, of the opinion of expiation of ſinne thereby, which nothing can doe away, or can quiet the conſcience, but onelyonly the blood of our bleſſed Saviour Chriſt.

2.Secondly, becauſe ſinne cannot be done away by ſin, and ſuch as is worſe than the former; no more than fire can be quenched by addition of more fire to it: the puniſhment of ſinne belongs to God and his Vicegerents, whoſe lawes are violated.

3.Thirdly, no man is a competent judge over himſelfe, in this caſe, either to cleare, or to condemne himſelfe.Non eſt quis id… neus judex inſe, in propria cauſa, Nemo halet in ſe authoritate, eſt non ſit ſeipſo ſuperior. Filli. Becauſe, it is impoſſible that he ſhould bee both Superiour and inferiour to himſelfe; or that he ſhould not be partially inclined in his affection to himſelf, either in love or hatred.

4.Fourthly, not by killing our ſelves, which deprives us p. 236of the neceſſary time of repentance; but by repentance, and faith in Chriſt, our paſt ſinnes are to be done away, how grievous ſoever they be:Sibi adimit neceſſariū poeniſtētiae ſepus. Tho. 2.2. q. 64. Art 5. by living according to the will of God, and not by dying by our owne hands; our ſinnes are reformed, and God glorified. God ſayes, that he wills not the death of a ſinner, Ezek. 18. why then ſhould we will it?

5. For peace of con cience, what is to be done in this caſe.Fiftly, for peace of conſcience, in that caſe, God hath appointed other meanes: as

1.Firſt, humiliation and repentance before God.

2.Secondly, confeſſion to godly Miniſters, for advice and comfort.

3.Thirdly, if the former will not do, then are we to put our ſelves to open ſhame for private faults, by publick penance in the Church; or to put our ſelves into the hands of the Magiſtrates, to ſuffer for our crimes, by the civill ſword.

Second kind of revenge. Againſt others.The ſecond kinde of revenge is intended againſt others,by ones killing of himſelfe: when he is implacably offended by others, from whom he can neither have ſatiſfaction, nor reformation of his grievances; and when his death by his owne hands may redound to the hurt, or diſgrace, as he thinks, of thoſe that have wronged him.Who in this reſpect are moſt ſubject to ſelf-murder. Which practiſe of ſelf-murder, upon this motive, is moſt incident to perſons of the weakeſt ſexe, and worſt diſpoſition and condition; ſuch as be women, and ſervants, and men ſympathizing with them in qualities; as a Wife that, becauſe ſhee cannot have her will of, or with her Huſband, kils her ſelfe, to the intent to diſgrace him, with the reproach of being the occaſion of that fact; to grieve and vexe him, and to deprive him of all benefit and comfort that he might have by her life, and to hurt him by all the evill, that can betide him by her death.

The unreaſonableneſſe of the practiſe.Which is a mad courſe, for one to pull out both their owne eyes, to the end that another may loſe one of his: Such perſons doe die in implacable malice, and are certainely p. 237damned by their owne act and manner of concluding their life.

A good revenge.There is a good and lawfull revenge to bee exerciſed upon thoſe that wroug us; which is in killing that evill in them, whereby they offend God and us; by inſtructing and reforming them, by holy admonitions and example; and alſo in killing their enmity, with preſervation of their perſons, by our love and good dealing towards them; making them our friends, both in affection and behaviour; whereby our enemies are deſtroyed, and our ſelves benefited.

Touching killing a mans ſelfe in revenge for his ſins, S. Auguſtine ſayes, that We affirme that no man ought for his ſinnes paſt to kill himſelfe; Hoc aſſerimus—neminem propter ſua peccata praeterita, propter que magis …ac vita opus eſt, ut poſſit poeniteudo ſanari, cum fructuoſam agere poſſumus poenite… apud Deum. Jude ſacium meritò deteſtamur, cum ſe liqueo ſuſpendit, ſeeleratae illi…s traditionis auxiſſe potiùs quam expiâſſe commiſſùm: quoniam Dei miſcricerdiam deſperando exi…abiliter, penitus nullum ſibi ſalubris poenitentiae locum reliquit, ſuae mertis reus ſinivil …ane vitam, quia, licet propter ſuum ſcelus, alio ſeclere ſuo ecciſus eſt.for which hee hath rather need of his life, that by repentance they may be healed: And condemnes the ſame, when we may by living performe profitable repentance before God: And further ſayes, that we doe juſtly abhorre the fact of Iudas, ſeeing when hee hanged himſelfe, he did rather increaſe, than expiate the fact of his flagitious treaſon; becauſe damnably deſpairing of the mercy of God, he left no place of ſaving repentance to himſelfe; he ended this life being guilty of his own death; for although he was flaine for his owne vile fact, yet it was by another vile fact of his owne. And ſo it is apparent, that for ſinne paſt, or for revenge, no man can murder himſelfe warrantably.

§. 19. Concerning prevention of ſin to come.

The fourth generall motive to ſelf-murder: Prevention of ſinne.The fourth generall motive of men to ſelf-murder, is prevention of ſin to come; which a man conceives will inevitably be effected to Gods diſhonour, and his owne p. 238diſgrace, if he doe ſtill live; and may by his death be prevented: and therefore doth he haſten and inflict the ſame with his owne hands.

Thoſe ſins for which hee would kill himſelfe to prevent them, are of two ſorts.

1. The ſins of others.Firſt, they are the ſinnes of others, for which a man would kill himſelfe; either that he may not ſee them to his griefe, or that he may not be the object, or ſubject of other mens committing of them. As thoſe women that to avoide raviſhment, and of being deflowred, did kill themſelves. Of whom Euſebius makes mention in his hiſtory, booke 8. cap. 12. and alſo Ambroſe in his third booke of Virgins; and Auguſtine in his firſt booke of the City of God. Alſo Hierome writing to Gerontia, makes mention of the wife of Haſdrubal, who tooke her children in her hands, and did throw her ſelfe headlong into the fire, that ſhe might not ſuffer raviſhment.aaHaſdrubalis uxer apprehenſis utrâ que manu liberis inſubvectiū ſe praecipitavit incendium, ne pudicitiae damna ſentiret.

This motive is inſufficient.That this is a very inſufficient motive for a man to kill himſelfe, Auguſtine makes manifeſt, de Civit. lib. 1. c. 17. when he ſayes, aliena non ſunt noſtra peccata, other mens ſinnes are not ours. Vertue and ſinne is properly in the heart, out of which they flow, and are not in the body without the mindes conſent; where we are but the paſſive object, and involuntary ſufferers; and therefore, ſuch ſinne is not ours, but the agents thereof, except the ſufferer doe yeeld conſent to it.Niſi quis conſentiat, noninquinatur corpus niſi de conſcuſu mentis. Dict. Luciae.

If God, that hates ſinne much more than we can, and can eaſily reſtraine or deſtroy ſinners, doth notwithſtanding endure with much long ſuffering the veſſels of wrath fitted to deſtruction bbRom 9.22. Non debet in ſe committere crimen maximum, ut vitet minus crimen alienum. Tho. 2.2. q. 64. art. 5.Rom 9:22; Why ſhould not we ſuffer what wee cannot amend, leaving the ſame to God the righteous Iudge? Wee muſt not labour to prevent another mans ſin, by doing a worſe of our owne: For ſo wee ſhall fall into that, with deſtruction to our ſelves, which we oppoſe in others. Wee may comfortably beleeve, that if wee doe what wee can to reſiſt the yeelding to another p. 239mans ſinne, God will either keep us from conſenting, or will graciouſly pardon it. After that by prayer, adviſe, reſiſtance and flight, we have done what we can that the ſame may not be committed.

2. A mans owne ſinnes.The ſecond ſort of ſins, for prevention whereof ſome people would kill themſelves, are a mans owne ſins, that he is confident he ſhall doe, to his owne great ſhame and hurt, to Gods great diſhonour, and to the diſgrace of his friends and cauſe, if he doe live.

His grounds of feare that he ſhall doe them.Which he conceives will unavoidably come to paſſe, in regard of his extreame inward frailty, or prevalent vicious inclination of his owne heart, and of outward force of attempts and temptations; wherewith he is perſwaded he ſhall be powerfully aſſaulted, beyond all ability that he hath to withſtand the ſame; and therefore, to prevent ſuch a fall, he reſolves to kill himſelfe, and ſo deſtroyes himſelfe wilfully by a moſt certaine and damnable ſinne, to prevent an uncertaine and leſſer ſinne; as it is written of Apolonia, who did caſt her ſelfe into the fire, and ſo killed her ſelfe, that ſhe might not be forced to worſhip Idolls.

Chemnitius reports out of Lira, that there were Hebrewes, that did teach that it was not only lawfull, but that it was alſo meritorious for a man to kill himſelfe, in two caſes.

1. No in contemptū Dei vita ludi…io habeatur.Firſt, that his life may not be a ſcorne, to the contempt of God.

2. Si timeas ne magnitudine tormentorum deficias.Secondly, if a man ſhould be affraid leſt he ſhould fall away from the truth, through the greatneſſe of his torments. To which S. Auguſtine writing againſt Gaudentius lib. 2. cap. 12. addes a third from the Donatiſts; to wit, feare of falling away in perſecution, becauſe of the infirmity of the fleſh.

Inſufficiency of this motive. Reaſons.The weakneſſe and inſufficiency of this motive, for any body thereupon to kill themſelves, is apparent by five reaſons.

p. 2401. Future evill is but contingentFirſt, the motive is from uncertaine future things; which as they are in Gods power to diſpoſe as he liſts, ſo are we to leave them to him; and not for preventing thereof, to attempt any thing certainly evill without divine warrant; whereby wee may haſten what we feare, or ſomething worſe.

2. Self-killing is no lawfull meanes, but others to prevent ſin.Secondly, God never appointed ſelf-murder to be uſed for this, or any other end: but for remedy, hath appointed us to walke unvariably and conſtantly in the way and courſe appointed by him, and to rely upon his promiſes, 1 Cor. 10.13. Who will not ſuffer us to be tempted above our power: God ſhewes his power in our weakneſſe. 2 Cor. 1.2, 9.

3. Self-murder is evill.Thirdly, we muſt not doe evill that good may come aaRom. 3.8.Rom 3:8: ſelf-murder is evill, and therefore for no good is to bee done. If we would die to avoide ſin, why ſhould we ſo hainouſly ſin, wherby we may die for ever, with perpetuall ignominy?bbAc ſi dicat, jam nunc peccemus, ne poſtea forte peccemus; jam nunc perpetremus homicidium, ne poſtea forte incidamus in Adulterium. Nonne ſi tantum damnatur iniquitas, ut in innocentia, ſed potius peccata eligantur; ſatius eſt incertum profuturo adulterium; quam certū de praeſenti homicidiū? nonne ſatius eſt flagitium committere, quod poenitendo ſanetur, quā tale facinus; ubi locus ſalubris poenitentiae non relinquitur. Aug. de Civ. Dei lib. 1. cap. 25.

4.Fourthly, if to prevent ſinnes any man might lawfully kill himſelfe, then all men and women in the world might kill themſelves: becauſe, ſo long as wee live wee doe ſinne; and are lyable to groſſe falls many times. But if all might upon that reaſon kill themſelves, if their heart would ſerve them, then all mankinde might preſently be extinct, and the Church of God on earth be aboliſhed; and ſo the continuance and number of the ſame ſhould depend upon the will of men themſelves, rather than upon the will of God: which were a thing moſt abſurd and impious.

5.Fifthly, to prevent ſin, wee are commanded to feare p. 241God, and to walke with him in all our wayes; for no man falls into any groſſe evill that obſerves that courſe; ſeeing ſinne is a tranſgreſſion of the law: and therefore, by tranſgreſſing of the law cannot be avoided, but is run into, and increaſed.

Obſerve. Evill is not to be done to accompliſh goodneſſe.From hence we are to obſerve, that no holy end or effect is to be accompliſhed by ill or unlawfull meanes. For God, that deſtinates the end, is al-ſufficient to give good meanes, and to make them powerfull to performe what he would have to be done; that wee need not goe to bee beholding to the devill for his help to doe Gods worke, about which hee and his wicked meanes are never imployed but they ſpoile it. And therefore, as the worke we doe is good, and as we would have good come of it; we muſt be carefull to uſe only good meanes, that we may looke for a bleſſing from God upon them.

Actions are not good onelyonly from intentionAgaine, we muſt not meaſure and judge an action to be good, only by the good end and intention of the doers thereof in their act of doing the ſame: for Saul offered ſacrificeaa1 Sam. 13.12.1 Sam 13:12, and Paul perſecuted the Church bbActs 22.4.Acts 22:4; both of them with a good intention; and yet for all that their actions were evill. Becauſe, to make an action good, there are many other things neceſſary than the good intention of the doers of it: it is ſufficient to make an action morally evill, if it be defective in any thing requiſite for to make it good; but to be good it muſt be every way perfect.

§. 20. Concerning ambition.

The fifth generall motive, Ambition.The fifth generall motive of ſelf-murderers to kill themſelves, is Ambition; either to keep, or get a greater good by killing themſelves, than they can have or enjoy by living any longer, as they thinke; which profitable exchange makes them thinke it both lawfull and expedient to kill themſelves. This good is of two kindes, whereof p. 242man is ambitious to death, and for which ſome kill themſelves.

Kinds of good aimed at by ambition. 1. Glory and praiſe.Firſt, it is worldly glory and praiſe, which they think to purchaſe to themſelves,Ethnicitanquam inſignem fortitudinē celebrârūt. by the very acting and doing of ſelf-murder, touching which, the heathen hath commended ſuch for their fortitude; ſpecially when they did it to preſerve their perſonall liberties, from falling under ſubjection to their enemies, as did Cato: to whom I may apply that of Brutus, that it was the love of his countrey, and exceſſive ambition of praiſe that made him to kill himſelfe.

Amor patriae, laudum que immenſa cupido.

And when they did the ſame, leſt they ſhould either ſuffer, or doe any thing, as they thought, more diſgracefull. Vaine-glory, and popular praiſe is ſo powerfull a motive, that for the ſame it is ſaid that Empedocles killed himſelfe.

2. A better life after death.The ſecond good, for ambition whereof, ſome kill themſelves that they may haſten to attaine the ſame,Ad aſſequendam gloriam aeternam is another and better life after death; as did Cleombrotus, who upon reading in Plato of another more happy life after this, which cannot bee attained but by death, did precipitate himſelfe into the mouth of death; and ſo killed himſelfe, as Cicero in the firſt booke of his Tuſculan queſtions makes report.

In ſuch eſteeme was that life even with naturall men, that they did willingly run into death, that they might enjoy that whereof they had but a ſmall glimpſe, and little aſſurance. Which may condemne many Chriſtians, who have greater knowledge, and better evidences for the ſame, and doe ſo lightly regard it, that for it they will not forſake their pleaſures and luſts, nor will doe duties of eaſier performance according to Gods appointment, to have it. Men would willingly be ſaved and go to heaven, p. 243but by their owne wayes and courſes, and not by Gods; although their owne bee more tedious and chargeable than his; ſo farre is man wedded to his ſelf-will, and ſo ready to doe what himſelfe deviſes.

Note. Men are more deceived in the meanes, than in the ends.Men are not ſo much deceived in the ends that they project to themſelves; (which commonly are good, but eſpecially the laſt) as they are ſelf-beguiled in the meanes and wayes that they uſe of their ſelf-deviſing and pleaſing, to attaine their ends: whereupon it comes to paſſe, that ſo many are fruſtrated of their deſires and expectatation. For good ends, which be morally and beatifically ſuch, are never got but by good meanes of Gods owne appointment; whereabouts man is to deny his own will, and only to follow Gods; who never diſappoints us thereby of good ſucceſſe, according to our hearts deſire in the attainement of our laſt end.

Inſufficiency of the former motive touching the firſt branch.The inſufficiency of the former motive of praiſe and fortitude, juſtly to cauſe a man to kill himſelfe, is apparent by that which Auguſtine ſayes of Cato, that it was not fortitude, but a ſoftneſſe that made him kill himſelfe, becauſe he was not able to beare adverſity aaNon fortitudo, ſed mollities; non potuit ſerre res adverſas.; and did it out of impatiency at Caeſars empire; but being impatiently ſelf-willed, would not ſubmit to Gods providence: he ſayes, his fact was great, but not good bbMagnum potius ſactum quam bene, Fortiterille facit qui miſer eſſe poteſt; Sene. Epiſt. 59. Imbecillis eſt & ignavus qui propter dolorem moritur. Ariſt. 3. Nicomach. cap. 7. Molles ſunt qui amoris gratia vel paupertatis ſibi mortem conſciſeunt: non poſſe pati, non eſt vera fortitudo, ſed magis quaedam mollities animi, non valentis mala poenalia ſuſtinere: Tho. 2.2. q. 64. art. 5.: and further affirmes, that it is pufillanimity not to be able to ſuffer; which is a thing whereunto the weakeſt, as women, are moſt apt; both for want of ſtrength to endure to ſuffer; and alſo for want of wiſdome to make choiſe of that which indeed is beſt for them; for as the Philoſopher ſaith, no man kills himſelfe, niſi depravata ratione cc& Ariſt. Eth. lib. 3. cap. 8., but by depravation of his reaſon; and ſo is (as it were) a mad man, that is worſe than a beaſt.

p. 244Praiſe is got by well-doing.The true way and meanes for a man to gaine true honour and praiſe, is well-doing, according to the will and commandements of God, (as the Apoſtle ſayes) Glory, honour, and peace to every man that worketh good aaRom. 2.10.Rom 2:10; which extends it ſelfe to all eternity; in the preſence, and with the commendation of God, his holy angels, and of all Gods people: whereas, of evill doing there comes nothing but ſhame, and confuſion eternall: for even to bee commended by vaine and wicked perſons for doing good, caſts ſome ſuſpition, or aſperſion upon the commended; much more is it diſgracefull to be praiſed by ſuch for evill doing; which is the matter of mans ſhame; and therefore upon that motive not to be done.

About the ſecond branch, the inſufficiency of the motive from a better life kill ones ſelfe.For the ſecond branch of the aforeſaid motive: viz. about a better life, the inſufficiency thereof to make a man undertake to kill himſelfe, thereby the ſooner to come to eternity, is evident by foure particulars.

1. Self-murder is not the way to heaven.Firſt, ſelf-murder being a moſt grievous ſin, it cannot be the way to heaven and life; but to hell and death. The Saints of God that did moſt long for this eternall life of happineſſe, and to whom their naturall lives were not deare, for them to ſpend them to attaine it; did not therfore kill themſelves to have it, which they knew was the way to loſe itbbReos ſuae mortis melior poſt mortem vita non ſuſcipit. Auguſt., as we ſee by the practiſe of the Apo: Paul, who although he had a deſire to depart, and to bee with Chriſt, which he deemed to be beſtccPhil. 1.23.Phil 1:23, yet would he not kil himſelf, upon pretence the ſooner to have his deſire; Who, if that had beene a way to it, would not have omitted it. Alſo old Simeon, having ſeene Chriſt, and being deſirous to be tranſlated into a better life, did not kill himſelfe to effect it; but ſaid, Lord now letteſt thou thy ſervant depart in peace ddLuke 2.29.Luke 2:29. If ſelf-killing were a lawfull meanes the ſooner to have life eternall, why ſhould not all Gods deareſt ſervants have uſed it; who were to omit no lawfull courſe to advance themſelves to that eſtate?

p. 245Wee are to wait Gods apponted time for heaven.Secondly, we are to waite our appointed time of God, and not to ſtint, or cut it ſhort, as we liſt; as we ſee was the practiſe of Iob, who ſaid, All the daies of my appointed time will I waite, till my change come aaIob. 14.14.Job 14:14; wee are not our owne Maſters, and therefore, may not leave our ſtations when we liſt.

3. We are to do all our ſervice before we have the reward.Thirdly, wee ſhould not affect and flie upon the reward, before that wee have done all the ſervice for the ſame appointed us of God; in the ſpending of our lives to that period determined by him; our day muſt bee at an end, before we can receive our pennie, Mat. 20.8. the which day we muſt not precipitate, by making the light of our lives to ſet at noone, or before its due time, by a ſelf-murdring hand: He that beleeves makes not haſte; the promiſes are attained by patient waiting, which is a part of our obedience beſt pleaſing to God; delay brings increaſe of glory.

4. Eternall life is here begun.Fourthly, wee have a certaine, and comfortable enjoying of eternall life begun here in this world, by grace, in faith, holy life, and communion with God: as the Apoſtle tels us, that the Kingdome of God is in righteouſneſſe, peace, and joy of the holy Ghoſt bbRom. 14.17.Rom 14:17: without which in this life, wee ſhall never inherit the Kingdome of God in the life to come; and if we have this, in this life, then may wee well waite for the accompliſhment of it in the life to come; when we have ſuch poſſeſſion, aſſurance and comfort of it here.

Obſerv. Hope of advancement abuſed to evill.Here we may obſerve, that Satan will abuſe the hope of advancement, to make man venture upon the doing of my ſin; as he did Eve: by this baite, more miſchiefe hath beene done, and more ſoules hooked into hell, than by any one other meanes in the world.Note. And hereby it is that ambitious men, and perſons of parts, and of aſpiring ſpirits, do moſt frequently periſh.

The preſent eſtate of the godly is beſt for that preſent.We are to conſider that, the preſent eſtate wherein we are, by Gods appointment and will, is the eſtate of our p. 246beſt advancement for the preſent; beyond which, for us, by our ſelf-willed courſes, to tranſgreſſe, is but the way for us to come downe and catch a fall.

§. 21. Of the motions of the Devill, to ſelf-murder.

The ſixt generall motive to ſelf-murder. Impulſus diaboli. The inſtigation of the devill.The ſixt generall motive, whereupon ſelf-murderers do kill themſelves, is the ſtrong impulſe, powerfull motions, and command of the Devill, who is himſelfe a murderer, and alſo moves man to practiſe it; both upon others, and upon himſelfe; thereby to diſhonour God, in the deſtruction of his Image, and in the contempt and breach of his Law: and that by the ſame he may deſtroy mankind, overthrow the works of God, and fill the world with confuſion: hee attempted it againſt Chriſt himſelfeaaMat. 4.Matt 4; he cauſed the Swine to drowne themſelvesbbMat. 8.Matt 8; he endeavoured to have made the poſſeſſed child to have killed it ſelf. Mar. 9.22.

Whence the devill hath his power.That the devill hath ſuch power ſometime over man, proceeds from the leave and permiſſion of God, without which hee can do nothing: and alſo it is from his ſpirituall nature, whereby hee is naturally ſuperiour to man, and can ſtrangely affect him; that hee ſo farre prevailes over him ſometimes, that hee can make him kill himſelfe.

How thereby ſelf-murder is effected.This infernall command, or powerfull inclination of ſelf-murder is given, or wrought by Satan two wayes.

1. In viſible apparition.Firſt, in ſome viſible apparition of the devill, ſpeaking to, and perſwading a man to kill himſelfe.2. Outwardly. Which hee doth either outwardly in ſome bodily ſhape, as he ſpake to Eve, and to our Saviour Chriſt:1. Inwardly. or elſe inwardly to the fancie, whereby a man thinks that he heares, or ſees the devill, or ſome other, that can be none elſe but hee, bidding, or perſwading him to ſtab himſelfe, or to fling himſelfe p. 247into the water; or out of a window, or the like, to kill himſelfe thereby.

Perſons haunted. 1. Wicked.The perſons thus haunted by Satan, are either notorious wretches, mancipated to the devils ſervice, and guilty of horrible crying crimes;2. Melancholick. or elſe they are perſons extreamly melancholick, fearefull, or diſcontented, whoſe tempers, and imaginations give the devill advantage this way to worke upon them.

2. Satans powerful motions in the minde.Secondly, the devill doth powerfully move a man to kill himſelfe, in manner equivalent to a commandement, by internall ſuggeſtions, and raiſing of ſuch inward powerfull motions of ſelf-killing in the minde, as can hardly be put out, or withſtood: in regard of the deepe and firme impreſſion of them in man, and of the intimate entertainement and commanding poſſeſſion that they have in him, by meanes of his corruption conſpiring with Satan, to mans owne deſtruction.

Satans grounds of working to prevaile.The grounds that Satan works upon, after this manner, to prevaile with man to kill himſelfe, are three.

1. The advantage of all other motives.Firſt, he takes advantage of all other motives to ſelf-murder, both furthering and powerfully intending all occaſions to that effect; perverting the judgement, and kindling pride, or impatiencie, as is apparent by his dealing with Iob, whoſe afflictions he both procured, and poyſoned, with the leaven of his intermingled malitiouſneſſe.

He injects reſolutions of ſelf-killing.And alſo, hee workes and injects into the minds of men, upon thoſe croſſe occaſions, ſuch ſelf-killing reſolutions, as puts them upon that vile act; in a mans ſufferings and diſtractions the devill is moſt buſie to worke his owne ends thereby, who ſubtilly intermingles himſelfe in all ſtormes of troubles, againſt man.

2. Prophaneneſſe and idleneſſe.The ſecond ground, whereby Satan prevailes with man to kill himſelfe, is mans wretched prophaneneſſe and idleneſſe: for, a heart emptie of goodneſſe, and filled with wickedneſſe, is a fit receptacle for Satan, eſpecially when p. 248ſuch an one is not taken up with holy thoughts, and with good and warrantable imployment, in ſome calling, then is there roome, and fit time, for the devill to caſt in his firie temptations, to take poſſeſſion of ſuch a man, and forcibly to incline him to what horrible evils he liſt, even to ſelf-deſtruction.

3. Peoples fit temper and diſpoſition.The third ground whereupon Satan overſwaies men to kill themſelves, is the ſpeciall temper and diſpoſition of people, whereby they are, in differing manner, capable of ſeverall impreſſions; 1. Naturall.this diſpoſition or temper is either naturall, as melancholick, fearefull, proud, ambitious, or the like; which kind of perſons are naturally apteſt to reſolve upon, and attempt diſmall acts of ſelf-murder, upon the devils ſuggeſtion, in the fits and pangs of their diſtemperature.

2. Morall.Or elſe, the temper moſt capable to receive the impreſſions of ſelf-murder from Satan, is morall: as in people ſurcharged with the bondage and horror of their ſinnes; and with the feare of the puniſhment due for them: which the devill aggravates to ſuch a man, to drive him to deſperation; and obſcures, or overſhadowes the grace and mercy of God from him; and ſo perplexes a diſtreſſed conſcience with conceit of unpardonableneſſe of his ſins, from apprehenſion of the exceſſive greatneſſe of the ſame; of the kind of them, as if they were againſt the holy Ghoſt, and from conceit that either the time of grace to him is paſt; or that God will never pardon him, although he ſhould ſeeke to him for forgiveneſſe: then ſuch an one reſolves, by the devils perſwaſion, to kill himſelfe, that he may prevent the making of his eſtate worſe, than preſently it is, and to eaſe himſelfe of the preſent diſtreſſe of conſcience that he is in.

How theſe motiōs be knovvn to be frō Satan.That we may know whether this ſelf-murderous impulſion, and ſtrong motion be from the devill, we are to obſerve three things.

1. By natures and reaſons abhorring of them.Firſt, if the motion of ſelf-murder, ſo raiſed, or injected p. 249be ſuch; as upon the firſt ſight thereof, nature in a man abhorres it, and reaſon and grace withſtands, with a continuall ſtrife and conflict againſt it; then the ſame is of Satan.

2. When they are from ſome ſecret impelling power.Secondly, if the forcibleneſſe of the motion to ſelf-murder, for effecting the act, be not ſo much, from the apparent occaſious, as from ſecret impelling power, then, the ſame is from Satan; becauſe, the thing whereunto a man is moved is evill, and therefore, cannot be from God, or any good principle.

Satans deceitfull craft.That the devill may make a man to murder himſelfe, he both hides the uglineſſe of the ſinne, and the greatnes of the danger; and alſo, he makes a falſe repreſentation of great, or pleaſing good by it to man, more than he can have by living.

Inſufficiency of this motive from Satan to kill ones ſelfe.The inſufficiency of this motive from Satan, to warrant a man to kill himſelfe, is apparent by two things.

1. Beleeve him not.Firſt, we ought neither to beleeve the devill who is a lyar, nor to obey him; but to reſiſt him, and give him no placeaaJam. 4.7. Epheſ. 4 27.Jas 4:7Eph 4:27. For, God is our Lord whom we are to reſpect, and not Satan: and whatſoever motions doe come from the devill, we are the more to abhorre them, becauſe they come from him.

2. Contrarie to reaſon and religion.Secondly, ſuch a vile motion is contrary to right reaſon, and Gods will; both, becauſe it flowes originally from Satan; and alſo is grounded, neither upon reaſon nor religion, but upon fond conceits and ſelf-will: a reaſonable man, and Chriſtian, ſhould do nothing adviſedly, neither warrantably can doe any thing, but according to ſound reaſon and religion.

Obſerve. Men are in danger by the Devill.Wee are to obſerve, from this generall motive of ſelf-murder, the danger that men are in by the devill, who indeavours the deſtruction both of ſoule and body: and of the body hee deſires the over-throw ſpecially by a mans owne hands: becauſe, thereby he alſo ruinates the ſoule, in its horrible act of tranſgreſſion by ſelf-murder; p. 250which is the thing that hee ſpecially aimes at.

And therefore, wee need to obſerve diligently the Apoſtle Peters direction, to be ſober and vigilant, becauſe our adverſary the devill, as a roaring Lion walketh about ſeeking whom he may devoure bb1 Pet. 5 8.1 Pet 5:8.Note. And alſo, wee ſhould be carefull to cleave to God by faith, in beleeving in him through Chriſt, and to depend alwaies upon him by prayer, who is the preſerver of men: and ſo we ſhall be ſafe, walking in the waies of Gods appointment, and adbering to the direction of his word.

§. 22. Of Phrenſie occaſioning ſelf-killing.

The ſeventh generall motive of ſelf-murder. Phrenſie.The ſeventh motive occaſioning ſelf-killing, is phrentick diſtemperatures; 1. Voluntary. Ira furor brevis eſt.which are either voluntarily contracted and entertained, as in violent paſſions of love, anger, and the like; whereby ſome kill themſelves:2. Involuntary. or elſe they are involuntary, and ſuch as a man is but paſſively affected with, and ſubject to; whereby a man being deprived of the uſe of reaſon, doth moſt unreaſonable actions, as to kill himſelfe, or his deareſt friends; led onelyonly by a brute paſſion, without reaſon, or underſtanding.

Kinds of it. 1. Naturall.This involuntary phrentick diſtemperature is either naturall, or ſpirituall.

1. Fooles.Naturall, is firſt in perſons from their birth, wanting the uſe of reaſon, and diſpoſed to mad prancks, by a depraved diſpoſition, or deficiency; as fooles, having inſtead of reaſon a ſpice of phrenſie, when paſſion is provoked in them, not ſticking to do themſelves miſchiefe.

2. Mad men.Secondly, it is in mad men and lunaticks, who are inclined to do unreaſonable harmefull acts, without any reſpect of good to themſelves, in that which they do.

3. Melancholick perſons.Thirdly, it is in extreame melancholick perſons, who are poſſeſſed with direfull apprehenſions, and oppreſſed with uncomfortable ſadneſſe, and are driven into fearefull reſolutions, ſometimes of ſelf-murder: upon deepe p. 251impreſſions in them of heavie things and terrible, flowing from their owne fancies, and ſtrong imaginations, which often, never comes to paſſe.

2. Spirituall.The diſtemperature of ſpirituall phrenſie in a man, which occaſions ſelf-murder, is that which deprives a man of the uſe of ſpirituall reaſon and divinity, that hee hath in him, and inclines him to do acts contrary to grace and naturall reaſon.

The grounds of ſpirituall phrenſie.This kinde of diſtemperature ariſes from two grounds eſpecially.

1. Abuſed judgement.Firſt, from an abuſed or perverted judgement, either upon miſtaken principles, from conceit of the motion of Gods Spirit; or by over-clouding of a mans minde, by mad error, raging paſſions, furious prepoſterous zeale; and by the foggie miſts of miſpriſions and horrors, overſpreading mans underſtanding and conſcience, whereby a man becomes ſpiritually phrentick; which is a kind of learning that makes madaaAct. 26.24.Acts 26:24. All wilfull ſin is a ſpice of ſpirituall, or morall madneſſe, Note.in which reſpect David confeſſed of himſelfe, that he was as a beaſt before God bbPſal. 73.22.Ps 73:22.

2. Diſtreſſe of conſcience.The ſecond cauſe of ſpirituall phrenſie, that occaſions ſelf-murder, is inextricable perplexity of diſtreſſe of conſcience, proceeding from want of all ſenſible feeling of grace, of the favour of God, of comfort, or hope, and from apprehenſion of Gods heavie diſpleaſure, and of fearefull ſubjection to eternall damnation and miſery: in which eſtate a man hath not the uſe of thoſe parts of underſtanding and grace, which he hath in him; but is like a ſhip in a ſtorme driven, without command of ſailes, or rudder, to deſtruction.

Some kind of phrenſie excuſes not, and ſome doth excuſe a ſelf-killer, from the imputation of ſelf-murder.This motive, although it be powerfull ſometimes to the effecting of ſelf-killing, warrants not an act done both againſt reaſon and religion: where the foreſaid phrenſie is by default contracted, or, in the time of the lucide intervals thereof, if a man do kill himſelfe, he is directly and formally a ſelf-murderer.

p. 252Obſerve. Phrenſie is calamitous, and to be prayed againſt.We are to obſerve from hence, how dangerous and calamitous a thing it is to be ſubject to ſuch phrentick diſtempers: and therefore, wee are to labour and pray for a ſound minde, and that we may be able wiſely to uſe thoſe parts of underſtanding and religion that wee have for our owne good, and the good of others; that having our right wits and ſenſes, we may not doe thoſe prankes, or ſo live as may prove that we are fitter for Bedlam, or to be begged for fooles, than to be reputed reaſonable or wiſe men.

§. 23. Of examples of ſelf-murder.

The laſt generall motive to ſelf-murder. Examples.The eighth and laſt generall motive, whereupon ſelf-murderers doe kill themſelves, is frequent examples both of heathens and Chriſtians, who have done the ſame, and are celebrated, and famous in hiſtories, of whom we neither ſee, nor heare of further evill befallen them. It is certaine, that examples of commendable perſons, and ſuch as we love, is a ſtrong motive to draw men to the like practiſe.

Note.But it is to be obſerved, that they are neither the beſt men, nor the wiſeſt, that are led by examples, as by their ſupreme rule, without reſpect of more warrantable direction and reaſon: but of this ſee more afterward, Cap. 17. §. 7. arg. 17. and cap. 18. §. 4.

Ioſephus reports how Eleazar by this motive encouraged himſelfe and others to kill themſelves:De bello Judaico lib. 7. cap. 28. in theſe words. Let us ſee the example of the wiſer ſort (as hee calls them) of the Indians, who (he ſaid) being juſt men, did tolerate this life as a neceſſary office of nature for a certaine time, though againſt their wills; yet did they haſten to unlooſe the ſoule bound in this mortall body, though not urged thereunto by any calamity, or neceſſity; but only for deſire of immortality.

But this motive from examples of ſelf-murder is unſufficient p. 253to warrant the ſame, becauſe they are contrary to ſound reaſon and religion, againſt which no example is to be followed: and ſuch examples are the practiſe not of the beſt, but of the worſt diſpoſed of men, who are not to be imitated, ſpecially in that which is evill; and none are warrantably commended in hiſtories, nor famous in the Church, becauſe, and in reſpect that they killed themſelves, but for ſome precedent vertues, and pious diſpoſition in their lives. For all men who are guided in their judgement by ſound reaſon and divine truth, doe thereby verily thinke and beleeve, that the damnable act of ſelf-murder doth bring the committers thereof into the wofull and fearefull eſtate of eternall perdition in the world to come.

Thus farre I have laboured to diſcover the motives abuſed to ſelf-murder, and have ſhewed the inſufficiency of them.

Obſerve.Where we may obſerve, how men encourage themſelves, and pretend reaſon for all their wicked and unreaſonable courſes, and how weake and unwarrantable their grounds and excuſes are for the ſame; which, like ſmoke or a ſhadow, vaniſhes in the tryall of impartiall truth; and ſo leaves the ſinner ſtript naked from his ſhifts, and ſubjected to juſt judgement of condemnation at the laſt.