Lifes Preservative Against Self-Killing, Tract · Chapter 17
CHAP. 17. Arguments againſt ſelf-murder, proving the ſame to be utterly unlawfull.
§. 1. Self-murder is contrary to Religion.
Firſt it is againſt religion, and how.THat no Men or Women ſhould murder themſelves, but that they ſhould abhorre the ſame, is many waies apparent; becauſe, it is unlawfull by religion, moſt harmefull in effect, and contrary to reaſon.
1. Againſt Gods Law.Firſt, that by religion, it is unlawfull for people to kill themſelves, is manifeſt by five particulars.
Firſt, it is forbidden by the Law of God, in the ſixt Commandement, Thou ſhalt not kill;Non accides: nullus nec ipſe uti que cui praecipitur, intelligitur exceptus, Tho. which prohibits murder of man in generall; and that we ſhould kill none, except it be in our owne neceſſary defence; or, by publik authority, of Lawes and Magiſtrates, to take away a malefactor, in puniſhment of his ſin paſt, and to prevent miſchiefe by him to others, for time to come. For, as Auguſtine ſaith, Every one that, without authority of lawfull power, kills a man, is a murderer aOmnis qui ſine ulla legitimae poteſtatis authoritate hominē occidit homicida eſt. Aug. Epiſt. 61., and if otherwiſe we may not by the Law of God kill any man, then we may not kill our ſelves: becauſe, as the ſame Father ſaies, He that kills himſelfe, kills no other thing, in ſo doing, but a man bNe que qui ſe occidit aliud occidit quā hominē. Idem de Civ. D. l. 1. c. 20.For, we are men, and all the individuals are comprehended in, and under their generall.
Againe, Gen. 9.5. God ſaies, That at the hand of man he will require mans blood, even at a mans owne hand; that is, a mans owne blood at his owne hand, if he kill himſelfe, as Peter Martyr interprets it.
And if, by the Word of God, it had beene lawfull for a man to kill himſelfe, then would not the Apoſtle Paul have cryed out to the Iaylor, that was about to kill himſelfe, That he ſhould doe himſelfe no harme aAct. 16.28.: for, why ſhould he have letted him from doing a lawfull thing, or have called it a doing of himſelfe harme, in any morall conſideration?
Self-murder is againſt love the ſumme of the Law.Furthermore, ſelf-murder is an odious fact, contrary to the generall ſumme of the Law; which is love, and juſtice: it is againſt that love, that we owe to God, in reſpect whereof wee are to keep his Law, and to affect to enjoy him: and it is againſt that love, wherewith wee ought to love our ſelves; and whereby we ſhould endeavour our owne wel-fare and happineſſe; and according to which we ſhould love our neighbours. Who can expect better meaſure at a mans hand, than he performes to himſelfe? if the rule be not ſtraight, all that is meaſured by it muſt be crooked: the Apoſtle delivers it as an axiome, no man yet ever hated his owne fleſh, Epheſ. 5.29. and againe, he condemnes thoſe that, under pretence of wil-worſhip, did not ſpare their owne bodies bforeign., Col. 2.23. Self-murder is alſo contrary to the love that we owe to our neighbours, by depriving them thereby both of our ſelves, and of all the good and comfort that they might have by our lives.
Self-murder is againſt the generall juſtice of the Law.It is likewiſe againſt the generall juſtice of the Law, which requires that wee ſhould give to every man his due. For, ſelf-murder deprives God, our neighbours and our ſelves of their rights: God of obedience and glory,cRom. 13.7. by our lives: and our neighbours, and our ſelves of that benefit that both ſhould have by our living.
Queſtion. About Superiours.Here a queſtion may be moved; whether a Magiſtrate, that hath no ſuperiour over him on earth, and is guilty of a capitall crime, or crimes, may juſtly in puniſhment of himſelfe therefore, put himſelfe to death, or cauſe others to do it: and whether a capitall malefactor, whoſe hainous offence falls not under mans cognizance; or being knowne, is neglected to be puniſhed, as privy murder, or blaſphemy in the higheſt degree againſt God; may not, in this caſe, or where he is a ſubject to none other man, kill himſelfe, or cauſe another to do it, in execution of juſtice?
Anſwer.I anſwer, to the firſt branch of the queſtion, with Thomas Aquinas, negatively; becauſe, he cannot be his owne capitall Iudge, in his owne cauſeaSccūdaſccuda. q. 64. Art 5. Nullus eſt Judex ſui ipſius.; and ſo, Magiſtrates, that have no earthly ſuperiour over them, are lyable to be puniſhed onelyonly by God; either immediatly, as was Herod bAct. 12.23., or mediatly, by extraordinary meanes of Gods rayſing up; as was Belthazzar by Darius cDan. 5.30, 31..A Magiſtrate may not kill himſelfe, nor may be ſlaine by his people. 2 Sam. 11. & 12. Magiſtrates are under the ſame morall Lawes, in equall ſtrictneſſe and extent, as any other men; for, before God there is no reſpect of perſons; and therefore, a Magiſtrate, can no more lawfully kill himſelfe, than a private man can kill himſelfe: as wee ſee in King David, who neither did put himſelfe, nor was put to death by others for his adultery and murder.
Reaſons. 1.Finally, for no crime can a Magiſtrate, in any caſe, kill himſelfe; becauſe, he is not his owne, but the Common-wealths; and therefore, cannot diſpoſe of himſelfe in that reſpect, as he liſt:2. neither hath the body punitive power of juriſdiction over its head: 3.neither is hee to bee valued and eſteemed ſimply as an individuall man; who, as David was, may be worth thouſands; and therefore, for crimes puniſhable in their particular ſubjects by death, is not to be put to death by his people, nor yet to kill himſelfe; whoſe loſſe that way may bring farre more damage, than ſuch an execution of Iuſtice upon him can do good, in ſuch a tomerarious manner.Magiſtrates neglect, and ſecret capitall crimes belong not to any to redreſſe by death upon themſelves. For anſwer to the ſecond branch, I referre the reader to that which is ſaid before, touching inſufficiency of the third generall motive to ſelf-murder; And further adde, that things ſecret belong to God; and the Magiſtrates omiſſions, and aberrations belong to God, and not to private men, from private motion, in authoritative manner to amend. Such a man, if to puniſh himſelfe he kill himſelfe, cannot do it, but either as a Magiſtrate; or as a private man: then in neither reſpects can he do it, as we have heard: and therefore, he cannot lawfully do it at all.
A Caſe. About perſons condemned to death: what they may do to prevent or haſten it.I would here further determine a caſe, which is this: Suppoſe a man be condemned, ignominiouſly to die; may he poyſon, or famiſh, or bleed himſelfe to death; may hee ſtab himſelfe, hang himſelfe, cut his owne throat, break his neck, or caſt himſelfe off the ladder, leap into the water, or fire, either to haſten his death, that he is adjudged to, or to prevent it, ſpecially when it is undeſerved?
Anſwer. They may not kill themſelves although commanded to do it.although the Iudge ſhould command him to do the ſame, hee ought not to doe it,I anſwer, that, much leſſe may he doe it of his owne accord:Reasons. 1. becauſe, it is againſt the Law of God, and of nature, for one to kill himſelfe;2. and is an act of ſelf-condemnation, as if, in his owne opinion he were neither worthy, nor fit to live, nor yet to die, in a warrantable manner, by the hand of juſtice: 3.the lengthning of life is a bleſſing to be imbraced, for the good that thereby we may do, or get:4. to prevent juſtice, in the execution thereof, doth wrong it, by invading and uſurping the right thereof, with injury to the Common-wealth, by a ſelf-willed cutting off the members therof, in ſuch a diſorderly courſe, as opens a way to overthrow the ſame: death is an act of ſuffering, and not of agency, of him that is to die;5. ſelf-murder is a more ſhamefull and uncomfortable death, than any other that a man can ſuffer:6. and it is not the death inflicted by others; but, the cauſe thereof in our ſelves, that makes it honourable, or diſgracefull, according to the deſerts of our lives. If a man be undeſervedly condemned to die, it is the more honourable and comfortable for him to ſuffera1 Pet. 3.14, 17. & c. 4. v. 15, 16. and he needs be the more carefull that hee may not hurt or blemiſh himſelfe, by his manner of dying, otherwiſe than becomes a good Chriſtian: although hee bee innocent in that ſpeciall thing, for which he is adjudged to die;What men are to conſider in ſuffering innocently. yet he is to conſider that hee may bee guilty of ſome other particulars juſtly deſerving death; and in that reſpect is patiently to acknowledge and ſubmit to the ſtroke of divine Iuſtice, finding out, and puniſhing his ſins: or elſe, that God wiſely ſo orders things that hee ſhall ſo die, only for triall of his paſſive obedience; and for the glorifying of God, both in the cauſe, and manner of his death, which he is to ſuffer well, and for well doing.
How a condemned perſon is to ſubmit to die.Yet notwithſtanding, a perſon condemned to die, and in the hands of the executioners, is not to ſtrive, oppoſe, or withſtand them in doing execution upon him: but he may, and ought, upon their command, ſo to diſpoſe and order himſelfe, as he may be fit, and way by him may be made, for them to doe their office in executing of him: as, for him quietly to ſubmit to be led to the place of execution, and there to be ordered by them, as they pleaſe; for him patiently to receive his death by their hands: to open his mouth to receive poyſon of their giving to him; as our Saviour did the vinegar that was given him upon the Croſſe, Iohn 19.29, 30. to lay bare his neck to the blow; ſubmit his neck to the haltar, to embrace the fire, entertaine applied combuſtible matter, for diſpatch of himſelfe: provided alwaies, that the ſame be not firſt kindled, or applied mortally by his own meanes: the truth thereof is apparent, by that which our bleſſed Saviour fortold Peter, that hee ſhould ſtretch forth his hands, and another ſhould gird him: ſignifying by what death he ſhould glorifie GodaIoh. 21.18, 19.
Reaſons. 1.The reaſon hereof is evident; becauſe, a perſon condemned to death is no more his owne, but the ſonne of death, in the hand of authority, to be diſpoſed of, as the ſame pleaſes;2. with ſafety of divine right: and the miniſter of Iuſtice, that gives the laſt and fatall blow, is he that properly kills the man, and not the man himſelfe, by his active and paſſive ſubmiſſion to receive the ſame;3. that he may obediently in charity and peace, leave this world; and patiently reſigne his ſoule to God, in hope of entring upon a more happy life, in exchange for this.
§. 2. How ſelf-murder is againſt God himſelfe.
2. Self-murder it is againſt God himſelfe.The ſecond particular, whereby it is apparent that by religion a man may not kill himſelfe, is becauſe, it is a moſt hainous crime againſt God himſelfe immediatly, in foure ſeverall reſpects.
In what reſpects. 1. It defaces Gods Image.Firſt, ſelf-murder deſtroyes and defaces the Image of God aGen 9.6.; in the moſt expreſſe forme thereof that is in any humane creature, and in the neereſt proximity and poſſeſſion thereof in him, that kills himſelfe.
It is treaſon, indignly to abuſe, or demoliſh the Kings Image; much more is it treaſon againſt the King of heaven and earth, to deface, or unworthily to intreat his ſacred Image; ſpecially for them to do it, to whom the entertainment, preſervation, and honourable uſage of the ſame is committed.
2. It wrongs Gods ſoveraigne authority.Secondly, ſelf-murder is peccant and injurious againſt Gods ſoveraigne authority, who is abſolute Lord of our perſons, and of our lives, and therefore, wee have no power, but from him, and according to his Word, to diſpoſe of ourſelves; ſeeing that wee are not our owne Superiours, ſupreme, nor ſubordinate, which is impoſſible: for, then one muſt be two; or elſe, one muſt bee both ſuperiour and inferiour to it ſelfe, at the ſame inſtant, and in the ſame caſe, and reſpect; than which, what is more abſurd to think, and impoſſible to be?
Compariſon.If a private man ſhould violently take a malefactor, that is worthy of death, from the Kings barre of Judgment, and upon his owne will and authority put him to death, it would juſtly be deemed an audacious unlawfull act, and worthy of exemplary puniſhment; both for uſurping the authority that belongs not to him, by thruſting of the King out of his place and juriſdiction: and alſo, for depriving of the King of opportunity of ſhewing mercy, or executing juſtice, according to his regall power. So likewiſe may wee judge of a ſelf-murderer, that takes himſelfe from the barre of God, to diſpoſe of himſelfe as he liſt, to the wrong of Gods ſoveraigne authority.
3. Self-murder wrongs Gods goodneſſe.Thirdly, ſelf-murder, or wilfull ſelf-killing, which are both one, is againſt Gods goodneſſe, whereby he gives us our lives, with meanes of their preſervation; which is a moſt excellent bleſſing in it ſelfe; and for the good that thereby we may doe: and therefore, one ſayes well, that Life is a certaine gift, Vita eſt quoddā donū divinitus homini attributum, & ejus poteſtati ſubjectum, qui oc cidit, & vivere ſacit.given to man from above, and is ſubject to his power, who kills and makes alive; who is only God, as the Scripture tells usaDeut. 32.39. 1 Sam. 2.6.; and therefore, for a man prodigally to waſte, or deſtroy this life of his, he not only doth an unlawfull act, but alſo ſlights and contemnes Gods ſpeciall goodneſſe to him:The moſt grievous ſins are committed againſt Gods goodneſſe. which is more damnable than to ſin againſt his other properties; becauſe, in this conſiſts all our happineſſe, and thereby God gaines moſt glory; and for deſpiſing whereof the Apoſtle gives a moſt bitter reproofe; Deſpiſeſt thou the riches of his goodneſſe? &c. Rom. 2.4.
4. Self-murder wrongs Gods providence.Fourthly, ſelf-murder is a courſe againſt the providence, and eſtabliſhed government of God in the world, about mankind; which it doth diſturbe by determining the time, how long; and the manner, after what faſhion we ſhould die, or live; according to our owne wills, without any dependence upon, or reſpect to the will of God; A ſelf-murderer is an Atherſt.which neceſſarily imports, that a ſelf-murderer is either an Atheiſt, holding that there is no God at all; or that God takes no care of the world, nor of men, to order them, or diſpoſe of them; but keepes himſelfe onelyonly within the circuite of the Heavens: than which, what can be more contrary to the reaſon of a good man?
Or rebell againſt God.Or elſe, by his practiſe, he proclaimes himſelfe a rebell againſt God, to whom he will not be ſubject, nor bee diſpoſed according to his Word; but like a devill ſets himſelfe in oppoſition againſt God, to his owne everlaſting deſtruction.
§. 3. How ſelf-murder is againſt nature.
3. Self-murder is againſt nature.The third particular that makes it apparent that ſelf-murder is unlawfull, by the rules of religion, is becauſe it is againſt nature it ſelfe, and againſt that naturall affection and propenſneſſe, whereby it endeavours to preſerve and cheriſh it ſelfe; and to withſtand and repell all that is deſtructive of it, and inimicall to it:Religion requites the obſervation of the law of nature. that religion requires the obſervation of the law of nature, is manifeſt; becauſe religion and natures law are not repugnant, but differ in extent and degrees of perfection; the law of nature being more univerſall, and leſſe divinely perfit. The Scripture it ſelfe commends the keeping, and condemnes the tranſgreſſing of the law of nature. In which reſpect the Apoſtle blames the Gentiles, that knowing God by nature, they did not glorifie him as God aRom. 1.21.. And againe, he commends them for doing by nature the things contained in the Law bRom. 2.14, 15.; and which naturally was written in their hearts. Hee blames the Inceſtuous Corinthian for doing a ſin ſo hainous; as is not ſo much as named amongst the Gentiles c1 Cor. 5.1..
And further, he condemnes mens wearing of long haire contrary to the law of nature; when he ſayes, Doth not even nature it ſelfe teach you, that if a man have long haire it is a ſhame unto him d1 Cor. 11.14.?
Thomas Aquinas ſayeseQuod aliquis ſcipſum occidat, eſt contra inelinationem naturalem, & contra charitatem. that for any man to kill himſelfe is againſt naturall inclination and charity.
The devill knew that man naturally will give all he hath for his life, Iob 2.4. the ſoule and body of a man doe naturally affect to be united together; becauſe of the unity of the perſon that conſiſts of them both perſonally joyned together; by whoſe diſſolution it is deſtroyed.
The ſoule and body are neither of them perfit without the other, and therefore affect to be united together.And the ſoule and body are ſo made one for another, that they are not, nor can be perfit the one without the other, neither with naturall nor beatificall perfection; for beſide a partiall perfection, there is that full perfection that is of the whole, and in the whole. The ſoule doth not willingly leave the body, but with reſpect of advancement of the perſon, whereof it is the ſoule, by entring upon poſſeſſion of that partiall perfection whereof it is capable, and the whole for meaſure and degree, is due to the perſon conſtituted of ſoule and body: and for which union and adeption of perfit glory of the perſon, there ſhall be a reſurrection of the body at the laſt day:foreign and therefore is the body in the meane time called Nepheſh aPſal. 16.10.by the Hebrewes. And God is ſaid by our Saviour himſelfe ſpeaking of the dead, to be the God of the living bMat. 22.32.; whoſe bodies although they were dead, yet themſelves are ſaid to be alive in regard of their living ſoules, who cannot be perſonally conſidered, but in their union together, that by death cannot be diſſolved; in Gods conſideration of us, and in reſpect of the naturall inclination of each mans proper ſoule and body, the one to the other for their full perfection: and in regard of the reſurrection, when they ſhall be united everlaſtingly to live together; betweene which time and the day of our death, there is no ſenſible diſtance of time to us, nor length of time with God.
§. 4. How ſelf-murder is injurious to mankinde.
4. Self-murder wrongs mankinde.The fourth particular that makes it evident that ſelf-murder is condemned by religion; is becauſe it is injurious to mankinde, and to the common-wealth, whereof the ſelf-murderer is a member; who, by that fact of killing himſelfe, hurts humane ſociety by ſuch hainous diſorders, and pernicious examples for others to follow to their deſtruction; and by the unrecoverable damage and loſſe of its members, and of the good that the ſame might have by their lives. For as Thomas ſayes, Every man is a part of a Commonalty, and he that kills himſelfe doth an injury to that CommonaltyaQuilibet homo eſt pars comunitaetis, & qui ſcipſum interſicit injuriam ſacit Communitati.
Examples.The commendable examples, and practiſe of the godly, hath ever beene oppoſite to ſelf-murder, as well as their opinion, and have had a care to preſerve their lives, not only for their own good, but alſo for the good of others who had an intereſt in them: as is manifeſt by the Apoſtle Paul, Phil. 1.24, 25. and 2.17. Who ſeeing his life to be needfull for the Philippians, was willing to abide and continue with them, For the furtherance and joy of their faith; and did joy and rejoyce to be offered upon the ſacrifice and ſervice of the ſame.
It is hurtfull to the common-wealth.If ſelf-murder were not unlawfull, even in reſpect of the wrong thereby done to the common-wealth; why ſhould David have commanded to take away the life of the yong man the Amalekite, that did help Saul to kill himſelfe; whom David asked, How he was not affraid to ſtretch forth his hand to deſtroy the Lords annointed? and ſo cauſed to put him to death; not ſimply for unjuſtly killing an innocent man; but ſpecially in conſideration of killing of the King, the head of the land, which by his death was wronged, and was a dangerous preſident to paſſe unpuniſhed.
§ 5. How ſelf-murder wrongs mans ſelfe doing it.
5. It wrongs a mans ſelfe, and how.The fifth particular demonſtrating how unlawfull ſelf-murder is by religion, is the ſin and wrong which the ſelf-murderer doth thereby to himſelfe; in three ſpeciall reſpects.
1. It overthrowes faith and love in a man.Firſt, in regard of the principall ſaving graces of God in man, which are faith and love: ſelf-murder is againſt faith and truſt in God, and overthrowes the ſame by deſperation; that neither in adverſity can a perſon that is reſolved to kill himſelfe, have any true comfort, nor any hope of life eternall, by a courſe that he knowes is the way to damnation.
Touching love, we have heard before how it cannot conſiſt with ſelf-murder, they being contrary. For, as one ſayes,Quiſ que debet plus amare ſeipſum quam proximum. Filliue. Every one ought to love himſelfe more than his neighbour: For, the neereneſſe of our ſelves to our ſelves, and for the perfection that ſhould be in the rule or meaſure whereby we are to love others.
2 It marres our duty.Secondly, in regard of our duty; which is not to diſpoſe of, or doe that which is not in our power, nor within our authority, ſuch as to kill ones ſelfe is. For, when a man kills himſelfe, he either kills an innocent, and ſo in that reſpect grievouſly ſinnes; or elſe, hee kills a malefactor, and then he ſinnes that doth it without lawfull authority to warrant his action; which no man hath to kill himſelfe, but expreſſe command to the contrary.
3. It deſtroyes our perſons.Thirdly, ſelf-murder is much againſt our ſelves; both by the deſtruction of our perſons in this world; and by running of our ſelves into everlaſting damnation in the world to come, by ſuch a damnable and wicked practiſe; whereby we are ſinners againſt our owne ſoules.
§. 6. How ſelf-murder is moſt harmefull.
Self-murder is moſt harmfull.Now it followes to bee ſhewed how ſelf-murder is moſt harmefull and damageable; which may bee ſeene in foure particulars.
1. To Gods gloryFirſt, it is hurtfull to the glory and honour of God; who is thereby diſhonoured, not only by the tranſgreſſion of his Law; but alſo by the wrong that thereby is done to the Soveraigne authority, and to the image of God.
2. To the Church and common-wealth.Secondly, it is hurtfull to the Church and Common-wealth, by bereaving the ſame unjuſtly of their members; and by drawing downe Gods judgements upon them, for ſuch damnable facts committed within the ſame.
3. To friends and poſterity.Thirdly, it is harmefull to a mans friends and poſterity; both in overſhadowing their credit and honour by the darke and diſgracefull cloud of ſuch a fact, and over-lading them with troubles, griefe and ſhame for the ſame: And alſo by depriving them of that earthly eſtate and meanes, whereby otherwiſe they might have been helpfull to them, for their livelihood or advancement.
4. To a mans ſelfe.Fourthly, ſelf-murder is harmefull to a mans ſelfe; both by depriving him of life; and alſo by ſubjecting him to miſery, with loſſe of happineſſe and good name. Ierome ſayes in the name of God, I receive not ſuch ſoules as have come out of their bodies againſt my will aNon recipio tales animas quae me nolente exierunt è corpore. Hierom. ad Marcellam de obitu Bleſellae.: and the Philoſophers that did kill themſelves, he calls them Martyrs of fooliſh philoſophy bMartyres ſtultae philoſophiae.. Virgil places ſelf-murderers in the third circle or region of hell.
—qui ſibi lethum
Inſontes peperêre manu—
Self-murderers are fooles and mad men.For a man wittingly and willingly to doe that, which of it ſelfe is wholly morally evill, and whereof nothing but evill and miſchiefe redounds to others, and to the doers thereof eſpecially, is extreame folly and madneſſe. And therefore ſelf murder, being a thing of that kinde; thoſe that kill themſelves doe thereby proclaime themſelves to be damnable fooles, or mad men, or worſe; and ſo in regard of the damage thereof, ſelf-murder is to be abhorred of all.
§. 7. How reaſon condemnes ſelf-murder.
Self-murder is againſt reaſon.It remaines, that it be demonſtrated by reaſon, that ſelf-murder is wicked and unlawfull; and that no man may kill himſelfe upon any pretence, whereof the reaſons are many; ſome whereof I will here ſubjoyne.
1. It is evill.Firſt, that which is every way evil is not to be done; but to kill ones ſelfe is every way evill; 1 Cor. 15.26.peccantly and penally; naturally and morally. The Apoſtle calls death an enemy, it is threatned by God as a puniſhment for ſin: it is privative of life; and therefore oppoſite to God, who is life, and a pure act of eternall living. Life is promiſed as a bleſſing, and in that reſpect to be deſired and imbraced; It makes us by our vitall being, conformable to the firſt being, and capable of happineſſe.The degrees of the creatures being. And the higher that any thing is raiſed upon the foundation of being, the liker it is to God: as vegetables doe more reſemble God than inanimates, that have but ſimple being; and ſenſitives more than vegetables; and rationall creatures, as men, approach neerer to God than ſenſitives; and intellectuall creatures, or ſpirituall intelligences, as Angels, are neerer to God, than rationall creatures on earth; and thoſe that are of the longeſt lives reſemble the ancient of dayes moſt: So that to live long in an eſtate of neereſt proximity to God every man ſhould affect, whereunto ſelf-murder is contrary.
2. Self-murder is againſt faith.Secondly, whatſoever wee doe, morally conſidered, ſhould be an act of faith and obedience: but ſelf-murder cannot be an act of faith and obedience; both becauſe Gods word is againſt it; and alſo for that it proceeds from deſperation, and mans domineering ſelf will; which is contrary to faith and holy obedience.
3. It is not to bee deſired to be done by others, nor to others.Thirdly, what a man may neither naturally, nor morally deſire, nor endeavour that another ſhould doe to him, nor he to another, that may not he doe to himſelfe; becauſe wee ought to doe, as wee would be done to, which is the ſumme of the Law and the Prophets aMat. 7.12.: our judgement and practiſe ſhould agree.
But no man rightly diſpoſed in his wits, may, nor can adviſedly deſire, or endeavour that another ſhould kill him; or that he ſhould kill another undeſervedly, and upon private motion: the latter is literally forbidden by the ſixth Commandement: and againſt the former, nature, and religion bids, and armes a man to defend himſelfe, for preſervation of his life. Nature rightly diſpoſed erres not in, and about its proper object, ſeeing it is a proper judge of things properly belonging to it, and is from God, and not contrary to his Word. And therefore a man may not kill himſelfe contrary to the dictate of nature.
4. It makes him unlike to God. How ſelf-murder makes a man unlike to God.Fourthly, no man may do that which makes him moſt unlike to God; for the Creator and creature muſt hold proportion together; and our happineſſe ſtands in our likeneſſe to him, and communion with him, 1 Iohn 3.2. But for a man to kill himſelfe makes him moſt unlike to God, both by his ſinne, and alſo by the effect of his fact. For, for a man by his own hands to make himſelfe not to be, is contrary to him, who hath his being and living of himſelfe, and doth everlaſtingly live, he being naturally the fountaine of life: and his living and eſſence are reciprocall, or convertible, and is abſolutely immortall; and ſo, the more that any preſerves their lives, and the longer they live, the liker they are to God; and the more that they are impotently paſſive, and the ſooner they ceaſe to bee, the unliker they are to God.
The being and living of creatures, is the ground of all other bleſſings wherewith they are, or can be indowed; therefore no man ſhould kill himſelfe, when death deprives him of ſo much good.
5. Life is a bleſſing.Fifthly, wee ſhould moſt carefully keepe the greateſt naturall bleſſing that God beſtowes upon us, which is our life, and be thankfull to God for it; becauſe it is the firſt bleſſing, and the ground of all the reſt that God beſtowes upon us; and therefore we ought moſt to abhorre ſelf-murder, becauſe it is moſt contrary to life.
6. Self murder moſt harmfull to a mans ſelfe, ſhould cauſe us to avoide it.Sixthly, no man ſhould doe that whereby hee doth himſelfe the greateſt harme: for, all things naturally move for, and towards their owne perfection; and where hurt cannot be avoided, we are ever to chooſe the leaſt of two evills of puniſhment.
But, to kill our ſelves doth us the greateſt harme, both naturally and morally; becauſe it makes us guilty of moſt hainous ſin; and ſubjects us to moſt fearefull judgements for the ſame; and thereby a man deſtroyes his owne perſon, that is better than all the accidents about the ſame, when the ſubject and adjuncts are contra-diſtinguiſhed.
Ariſtotle ſayes, that death is the laſt of terrible things, and the greateſt evill of the body aƲltimum terribilium & corporis maximum malum.; and therefore is moſt to be abhorred, ſpecially from a mans owne hands.
7. Death is not ſubjects to mans free-will.Seventhly, man may not determine and order things as he liſt, which are not left and ſubjected to his freewill; but dying, or departing out of this life is not left, or ſubjected to the freewill and lawfull power of man himſelf, to die when, and as he liſt; no more than it is ſubjected to his freewill to make himſelfe alive againe when hee is dead. For, for to kill and make alive, belongs to Gods royall prerogative bTranſitus de hac vita ad aliam non ſubjacet libero hominis arbitrio. Thom. Aqumas. 1 Sam. 2 6.: but as man is onelyonly paſſive in the latter, for his animation; ſo ſhould he be in the former, that he may not wrong his preſervation.
8. Avoide ſelf-murder as contrary to nature.Eighthly, no man may doe that which is moſt contrary to pure nature; Naturaliter quaelibet res ſeipſam amat & conſervat.for, as Aquinas ſaith, Every thing naturally loves and preſerves it ſelfe.
But to kill ones ſelfe, is moſt contrary to pure nature; for as Ariſtotle, lib. 2. de anima, ſayes, generation is a work moſt agreeable to nature, and therefore death is moſt contrary to nature, which it doth deſtroy; and to inflict it upon a mans ſelfe by his owne hand, is monſtrous cruelty.
Auguſtine bids us to conſider how great a good thing life is, for (ſaith he) it is better to be, and to be miſerable, than not to be at all; therefore, both thoſe that are happy, and thoſe that we miſerable, doe deſire to be cConſdera quantum bonum eſt vita; non meſius eſt eſſe, & miſerum eſſe, quam non eſſe; propterea & beati, & miſeri appetunt eſſe. Auguſt. l. de lib. arb..
9. It is condemned by men and their laws.Ninthly, no man is to doe that which all wiſe and good men, and humane and eccleſiaſticall lawes doe condemne: but all theſe doe condemne ſelf-murder, and ſelf-murderers. The Athenians would not ſuffer a ſelf-murderer to be buried in their territories.
Plato in Phoedone ſayes, that when our ſoules are given us to keepe, we muſt not thruſt them out of doores.
It is an ill recompenſe, when a man hath abuſed his ſoule all his life time to ſin, at laſt by a ſelf-murdering hand forcibly to expell it, as inceſtuous Amon ſerved his ſiſter Tamar in moſt ignominious mannera2 Sam. 13.17..
Philolaus the Pythagorean, ſpeaking againſt ſelf murder, was wont to ſay (as he is cited by Plato and Tullie in his Tuſculan queſtions, and others) Divide not the tree, or ſhip in the way, or while it is in the voyage, Ne dividas in via lignum.for ſo it muſt of neceſſity periſh: that is, that we ſhould not part ſoule and body before their due time, and happy arrivall at their laſt port appointed of God.
Ierome upon Ionas ſayes, that it is not our duty to ſnatch death to our ſelves, but patiently to beare it bNon eſt noſ…ii morte arripere, ſed oblata patienter ferre. Decret. 2. pars cauſa 23. c. 11.when it comes: Which ſentence is ſo memorable, that it is inſerted into the Canon Law.
The Canons that beare the name of the Apoſtles, doe call thoſe that geld themſelves homicides; ſelf murderers are worſe; and therefore homicides in the higheſt degree.
The firſt Councell of Bracara in Spaine, about the time of the Pope Honorius the firſt, did decree, that for thoſe that doe kill themſelves, either by weapon, or by poyſon, or by caſting themſelves from high places, or by hanging, or by any other manner of violence, there ſhould be no commemoration made of them in the oblation, .i. of prayer, or ſacrament; neither ſhould their bodies be conveyed to buriall with pſalmes and ſolemnity cPlacurt qui ſibi ipſis, aut perfer… aut per venenit, aut per praecipitiū; aut ſuſpendium; aut quoli…et medo violentiae, inferunt mortē: nulla pro illis in oblatione comemoratio fictine que cum pſalmis ad ſepulturam cadevera enum deducantur.: but they are excluded from Chriſtian buriall; which alſo is aſſumed and eſtabliſhed in the Canon law dDecret ſecunda part. cauſa 23. c. 12.ſeeing ſelf-murderers doe wilfully deprive the living of their company, it is juſt that the living ſhould deprive them of all honour of ſolemnity, and place of buriall; holding them in deteſtation, ſo as not to have communion with them after death in any thing, that were not willing to continue their communion with the living in this world: and ſo by that act, they die cut off from the Church, as excommunicate ipſo facto, never to be abſolved.
Reaſons of the confiſcation of the goods of ſelf-murderers.The Civill and Common Law confiſcates the eſtates of ſelf-murderers, ſpecially for three reaſons.
1. For terror.Firſt, for terror to the living, that they may not attempt the like.
2. For puniſhinēt.Secondly, for puniſhment of them in their poſterity, who are deprived of their eſtates; and ſo the ſinnes of the Parents are viſited upon their children without injuſtice; becauſe, the children are both of their parents naturall ſubſtance, and alſo part of their civill; that ſo affection to their poſterity may reſtraine them from killing themſelves.
3. For recōpence to the State.Thirdly, the worldly eſtate of ſelf-murderers is to be ſeaſed upon, by the State of the Kingdome, for recompence to the Common-wealth, for depriving the ſame of a member; and is a deodand to God, being as Iericho was, an execrated thing; becauſe it belonged to ſuch a perſon, and therefore accurſed, and not to be enjoyed from him, but from God the true originall owner thereof, to whom, by that vile fact, they are forfaite.
10. Self-murder excludes man from amendment.Tenthly, what a man hath not power to make, or to amend, after it is once ill done, and ſhall be found to be evill and inconvenient, that he ought not to do: becauſe, by doing thereof, he excludes himſelfe from all poſſibility and meanes of recovering his loſſe; as, from the privation to the habit naturally there is no returneaA privatione ad habitum non datur regreſſus.: but when a man hath killed himſelfe, he cannot make himſelfe alive againe, that hee may amend the errors of his courſe; and therefore expedient it is for him to keepe his life as long as hee can, when hee hath it.
11. It croſſes a mans laſt arme.Eleventhly, no man is to doe that, which may croſſe his laſt aeyme and end, which is his ſalvation; but, for a man to kill himſelfe, croſſes him in this end, and deprives him of attaining the ſame: becauſe, thereby he termines and finiſhes his life with, and in an act of moſt damnable ſin; and alſo deprives himſelfe of all meanes of reformation and ſalvation in time to come.
12. Self-murder is condemned by ſimilies.Twelfthly, ſelf murder is condemned by Macrobius and Picolomineus under ſimilies: as, a ſervant may not kill himſelfe; becauſe, he is not ſui juris, his owne.1. So, we being Gods ſervants, not only (as they ſay) by creation, and ſubordination in place and duty, but alſo, by covenant and redemption, we may not kill our ſelves.
2.No man may diſpoſe as hee liſt of other mens goods, although he bee uſis fructuarius of them for a time, having the propertie of them for his profitable uſe, with reſervation and preſervation of the ſubſtance of them: we are ſuch; and therefore, have not ſuch ſoveraigne and abſolute right and authority over our ſelves, that we may kill our ſelves; ſeeing we are bound as Gods tenants, to the upholding and reparations of our ſelves, as much as we can.
3.A man committed to priſon, by lawfull and juſt authority, although unjuſtly, may not make an eſcape, by breaking of ward, to prevent puniſhment; becauſe, thereby he condemnes and makes himſelfe a tranſgreſſor, and worthy of puniſhment: neither are we to rid our ſelves out of this life of troubles, into which God hath put us, untill he ſhall againe himſelfe call us out, and free us; as Paul and Silas would not come out of priſon, untill the Magiſtrates brought them out, that had put them inaAct. 16.37, 39.
4.Plato ſayes, that as wee may not kill another mans ſervant, in regard that thereby we wrong his Maſter; and as Souldiers may not forſake their ſtations and places, without order from their Commander bInjuſſa imperatoris deſerere ſtationem.; ſo may no man kill himſelfe, ſeeing thereby he wrongs God, that is his Maſter; and forſakes the place and condition that God his Commander hath ſet him in, there to ſerve him, as a Souldier in this world, during his good pleaſurea1 Tim. 1.18..
Auguſt. de. C.D. lib. 1. c. 20.Auguſtine ſayes, that as he is a falſe witneſſe as well, and rather more, that wittingly depoſes ſalſely againſt himſelfe; ſo he that kills himſelfe is a murderer, as much and more, then if he killed another man.5. Parricide, as to kill Wife, Huſband, or children, is odious; but ſelf-murder is worſe, becauſe it is neereſt a mans ſelfe, and moſt againſt the rule.
13. It is the groſſeſt murder.Thirteenthly, wee are ſpecially bound to ſhun the moſt groſſa and worſt facts and ſinnes; for that, if we do them, wee are moſt inexcuſable, and culpable, and juſtly damned: beeauſe, they are moſt againſt conſcience, they being moſt within the light of mans underſtanding, whereby the conſcience being convinced, it inexcuſably condemnes the doers of them; which alſo are moſt within the power of man to reſiſt, and againſt which he hath moſt helps; and therefore the doing of them imports more wilfulneſſe, than frailty, or want of power in thoſe that do the ſame.
But ſelf-murder is a ſinne of this kind: becauſe, it is the groſſaſt and moſt odious ſort of murder that can be, and therefore moſt to be ſhunned.
14. It makes a bad exchange.Fourteenthly, we are adviſedly to make no exchange, that may be for the worſe; but, a man by killing himſelfe, makes an exchange for the worſe: becauſe, hee gives his life in exchange for death; or, at the beſt, for freedome from worldly troubles & diſcontentment; which is a price farre above the worth of the purchaſe; and God never allowed of this kinde of truckage, nor appointed ſelf-murder to be the means of any good; but thereby men caſt themſelves into greater miſery and deſtruction, than otherwiſe they ſhould ever have beene ſubject to.
15. It puts man into a bad eſtate to die in.Fifteenthly, every man ſhould ſtrive to be in ſuch an eſtate of favour with God, and to bee found of him ſo doing, when he dies, as may be allowable before God, and moſt comfortable to a mans ſelfe. Bleſſed is that ſervant whom his Lord, when hee commeth, ſhall finde ſo doing aMath. 24.46.. But a ſelf-murderer, in his act of killing of himſelf, can neither have any comfort that hee is in the eſtate of Gods favour; nor that his act is allowable before him; whoſe law thereby hee tranſgreſſes with a high hand, concluding his laſt gaſpe with an act of horrible ſinne; having his ſoule in the paſſing thereof out of his body, filled with diſordered paſſions and perturbations, of diſcontent, griefe, hatred, feare, diverted upon unlawfull objects and acts; and filled with horror, and environed with devils: and ſo, by ſelf-murder the ſoule is moſt diverted from God, and infected; when the ſame ſhould be moſt neerely converted to God, and bee beſt fitted and perfited for him at death; that, by the hands of the bleſſed Angels, it may be caryed into heaven and eternall happineſſe.
16. Man hath not authority to kil himſelfe.Sixteenthly, a man is to do no more than hee hath lawfull right and power to do, leſt he make himſelfe a tranſgreſſor: but mans power over himſelfe is not ſupreame, but as a uſu-fructuarie, he hath dominium utile, profitable dominion of himſelfe, being bound by God his higheſt Lord, not to commit waſte upon himſelfe.Compariſon. As mans dominion over the earth is not ſupreame, for the Lord is King, the earth may be glad of it; but onelyonly to take the profit of it, and not to deſtroy it; the creatures he may kill for to enjoy a better uſe of them.
But the beſt uſe that a man can have of himſelfe, is by his life, and not by his death; and therefore, he is to avoid ſelf-murder, becauſe it deprives a man of that uſe of himſelfe, for which God hath given a man to himſelfe.
Compariſon.As the wife hath not power of her owne body, to diſpoſe thereof as ſhe liſt, in regard of that intereſt and proprietie that her huſband hath over her; ſo cannot man do with himſelfe what he pleaſes, in regard that we are the members of Chriſt his body and ſpouſeaEpheſ. 5.23, 24, and therefore are ſubject to him.
The object of mans will.Man is Lord of his naturall and morall actions, becauſe, they are the ſubjects of his will; and therefore, he is culpable and puniſhable, if they be not well ordered: and ſo to the doing only of that, which hee may well do, he is to be willing; and therefore to kill himſelfe hee ſhould not be willing; becauſe, hee cannot well do it, which is againſt the Law both of God, and of nature.
17. The examples of ſelf-murder are wicked.Seventeenthly, the quality and eſteeme of the perſons that kill themſelves, may demonſtrate the odiouſneſſe of that fact in any: for, generally they are wicked perſons, and their names execrable in the Church; ſuch as were Saul, Ahitophel, Zimrs, Iudas, and the like. And therefore, as a man would not bee ranked with them, nor be ſubject to their infamie in this world, nor would partake with them in their eſtate of miſery and damnation in the world to come, ſo he ſhould be moſt carefull that he have no communion with them in their ill courſes and wretched practiſes in this world; ſpecially that he may not ſhut up his life with them in the ſame damnable manner of ſelf murder. For any godly perſons that have killed themſelves, whoſe names are under a charitable cenſure of commendation, it was done by them; either out of blameleſſe ignorance of the morall forme of the fact; or elſe by ſpeciall motion of the holy Spirit warranting them to do what they didbEx ignorantia intalpata, vel motu ſpectait Spiritus ſancti.: and are charitably excuſed or commended, not for their fact of killing themſelves, but for their precedent good lives, and for their heavenly mindedneſſe, and holy diſpoſitions, which apparently they had; for which they did, and when they did, out of their weakeneſſe, that unlawfull fact: extraordinary and exempt caſes, which ſtand upon ſome ſpeciall and tranſcendent circumſtances, are not to be made rules and precedents, nor to bee imitated, for, and in ordinary practiſe; none can diſpenſe, or make exceptions, but he that hath power over the Law, which is the rule of our lives, who is God alone.
18. The verdit of nature in the creatures condemnes ſelf-murder.Eighteenthly, ſelf-murder is abominated and condemned by the generall verdite of the furie of all the creatures, inanimate and irrationall; whoſe univerſall practiſe, for ſelf-preſervation, utterly condemnes all ſelf-murderers, upon natures evidence againſt them.
We ſee how the Hare flees before the Hound, and uſeth many naturall ſlights and ſtratagems to eſcape the danger. So doth the Partridge to avoyd the talons of the Falcon; yea a worme trod upon, turnes againe.
The like is obſervable alſo in ſenſeleſſe creatures, we ſee every element fleeing from its contrary, to the place of the conſervation of it ſelfe.
Yea, even alſo in man himſelfe, it is apparent how nature abhorres and ſhuns ſelf-murder, where we ſee how by naturall inſtinct, in ſuddaine perils, when a man hath leaſure to thinke of avoyding of them; as, when a blow is ſuddenly and unexſpectedly reached at a man, the hand, naturally, and of it ſelfe, will inſtantly object it ſelf, to ſave life: which demonſtrates that for a man to turne his hands againſt himſelf to kill himſelf, is unnaturall and monſtrous.
19. Mans own indowments condemnes ſelf-murder.Laſtly, thoſe indowments, abilities, and meanes, that man hath naturally to preſerve himſelfe and his life, utterly condemnes his ſelf-killing, as impious and monſtrous.
For, firſt, he is indowed with ſelf-love; every man naturally is a friend to himſelfe; ſayes the Philoſopher aforeign.; whereby every man may have a deſire to preſerve himſelfe.
Secondly, man is indowed with feare of whatſoever may hurt or deſtroy him. Feare is foreign a certaine preſervative, whereby men labour to preſerve themſelves.
Thirdly, man is qualified and furniſhed with underſtanding and memory, which gives knowledge and experience, whence flowes the morall habit of prudence, by which man is enabled both to foreſee, and to prevent dangers, and to be Iudge and Maſter of his owne actions, for his owne good and preſervation; ſo that a man cannot kill himſelfe without being ſelf-condemned, in the doing of the act, contrary to naturall inſtinct, to reaſon, and to all the indowments and meanes that he hath to the contrary; and muſt periſh without all plea of excuſe.
I will conclude the arguments againſt ſelf-murder, with the grave and moſt ſerious judgement and determination of Ioſephus, diſſwading his Countrey-men from the ſame;De bello Iudaico. lib. 3. cap. 14. when they were moſt deſperately and inſtantly urging the doing thereof; to whom he ſaid as followeth.
Wherefore, ô my friends, (quoth he) are wee become murderers of our ſelves? Wherefore doe we make war betweene things ſo united, as are the ſoule and the body? If the Romans (our adverſaries) thinke good to ſpare their enemies, ſhould not we think it good likewiſe to ſpare our owne ſelves? —it is meere folly to do that to our owne ſelves, for which we ſight againſt our enemies.—
He is not onelyonly to be judged a coward, who refuſeth to die, when need requireth; but aelſo he that will die when no need urgeth. —
Shall we make that certaine to our ſelves, that wee feare at our enemies bands?
You will ſay it is the part of him that is valiant to kill himſelfe: nay truly, it is the part of a very coward. For, I thinke him to bee a timorous ſea-man, who perceiving a tempeſt coming, before it fall, ſinketh the ſhip wherein he is.
Moreover, it is againſt the Law of nature, and the nature of all creatures to kill themſelves; and thereby wee ſhould commit a hainous crime againſt God: there is no living creature that of his owne ſeeking would willingly die: for, every one feeleth in himſelfe the ſtrong and forcible law of nature, whereby they deſire to live: and for this cauſe wee judge them for our enemies, that ſeeke to take it from us; and doe puniſh them that doe take it indeed. And doe you thinke it is not a greater contempt of God for a man to deſpiſe his gift? For, we of him received our firſt beeing, and from him let us expect our ending. The body is mortall, framed of corruptible matter; but our ſoules are immortall, and there is a little part of God placed in our bodies. If any one abuſeth that which another man putteth him in truſt with, preſently we thinke him a perfidious and wicked man: and ſhall we thinke, that if we caſt away out of our bodies that which God hath put us in truſt withall and placed in the ſame, that he ſhall not know of it, whom we have ſo abuſed? we hold thoſe ſlaves worthy to be puniſhed, that run away from bad maſters: and ſhall not we then be held for impious, who flee from ſo good a maſter as God is? doe you not know that they who according to the Law of nature depart out of this life, and render that to God, which they received of him, when he who gave it requires it, ſhall leave behind them a perpetuall name to their poſterity and family?
And that unto thoſe ſoules who are obedient to their Creator when he calls them, he gives a holy and ſacred manſion in heaven? and that they who wrought their owne death, goe into dark hell? and that God puniſheth this their offence upon all their poſterity?
Hence it is that God is diſpleaſed therewith, and it is forbidden by our moſt wiſe Law giver. For, if any amongſt us kill themſelves, it is decreed that till the Sunne goe downe they ſhall be unburyed; yet we hold it lawfull to bury our enemies. Other nations cauſe their right hands to be cut off, who have killed themſelves; Iudging that as the ſoule thereby was made a ſtranger to the body, even ſo by that fact was the hand made a ſtranger unto it. Thus farre Ioſephus.
§. 8. Of certaine uſes.
The uſes, or obſervations from all theſe arguments, proving the unlawfulneſſe of ſelf-murder, are three.
Firſt, hereby we may ſee the bainouſneſſe and damnableneſſe of ſelf-murder. For, the more lawes that any ſin tranſgreſſes, the greater it is; and the more directly, and in the higher degrees it violates thoſe lawes; and the more and eminenter the perſons bee that it wronges, and the more and greater the reaſons be, that are againſt it, the more grievous it is.
Self-murder tranſgreſſes the lawes of God, of nature and of men: it is againſt them in their moſt prime and literall ſenſe; ſo ſmiting juſtice ſpightfully on the face of it: it is againſt God, and againſt men; it is againſt all publicke bodyes of ſociety, and againſt every private perſon: it is againſt heaven, and againſt earth; it empties theſe to fill hell: in ſo much that well it may be a queſtion, or rather a certaine concluſion, that not any who hath true grace, can in its full formality, commit this ſinne; neither any that doth ſo perpetrate this ſinne can be ſaved.
2. Self-murderers doe ſinne moſt grievouſly.Secondly, from the conſideration of that which is ſaid againſt ſelf-murder, it is to be obſerved, that they that kill themſelves wittingly and willingly, doe ſinne thereby againſt a great light and ſtrength of arguments to the contrary, whereby they are ſelf-convinced in their conſciences, that it is a grievous ſinne; and are ſelf-condemned, upon their reſolution to doe it: and therefore, they muſt have a great and horrible conflict within themſelves before they doe it; that they may firſt overcome and remove the many and ſtrong obſtacles, that ſtand in their way to hinder them; that they may blind-fold themſelves from ſight of the truth, and may ſubdue their wills and faculties, againſt all reaſon, to bee obedient to doe it. Whereby, a ſelf-murderer is guilty and damnable, not onelyonly for his horrible fact of ſelf-murder, ſimply conſidered; but, alſo, for his holding of the truth in unrighteouſneſſe: aRom. 1.18.oppoſing, checking and withſtanding the graces and worke of God in him, and by others, which tend to, and labour for his preſervation: and for his abuſing and perverting of Gods ordinances, and bleſſings, to his owne deſtruction: ſo that in ſpight of heaven and earth, hee will not be ſaved: but in a high and uncontrouleable manner will domineere; to over-rule all things according to his owne peeviſh ſelf-will, to his owne wicked ends and ruine, that ſafety may not ſave him: having heaven and earth; God and Angells; men and himſelfe againſt himſelfe.
3. To take heed of ſelf-murder.Thirdly, we are here to obſerve, how much it concerns all men to take beed; and be ware of ſelf-murder. For, we being reaſonable creatures and Chriſtians, it concernes us that we doe nothing contrary to reaſon and religion; but that we doe adviſe with, and frame all our courſes according to the ſame: that, being in qualification, men, and in profeſſion Chriſtians; we may not, in degenerate manner, bee in our practice worſe than brute beaſts, or incarnate devils; who will not be divided againſt themſelves, or deſtroy themſelves.aMath. 12.26.
Now, we ſee that there is no one point that hath more reaſon & religion againſt it, than ſelf-murder hath; & therefore, one might think that there is no feare that any Chriſtian creature ſhould bee in danger of it: but alas, the devill labours to make men break their necks over the higheſt rocks; that ſo they may be unrecoverable; when they ſhal have climbed & paſt over ſo many obſtacles & lets of arguments; & over the top of them all have caſt themſelves headlong into the gulph of ſelf-murder. And man, that is a rationall creature, having tranſgreſſed and rejected the direction and command of reaſon and religion, is ſubject to breake out into the moſt damnable exorbitances, and unbounded exceſſes; having nothing left to ſtay him from comming into moſt horrible extremities: and therefore, to be preſerved from ſelf-murder, it is requiſite to keep our ſelves, and our courſes within the compaſſe of ſound reaſon and true religion. Note.For, ſuch ſinnes as are done againſt the greateſt reaſon and power of reſiſtance; and upon the leaſt temptation, and thoſe that are more from ſelf-will, than from frailtie and want of power; are neereſt to the ſinne of the devill; and makes men likeſt to him, in quality, ſtate, and damnation.