Lifes Preservative Against Self-Killing, Tract · Chapter 10 – Chapter 2
CHAP. 10. Of the kindes of bodily ſelf-murder.
§. 1. Direct and indirect ſelf-murder defined.
1. Direct ſelf-murder.THe kindes of bodily ſelf-murder, are two: Direct and Indirect. Self-murder is not ſuch a generall, as in the Schooles is called Genus univocum, ſo predicated of them both, as equally communicating it ſelf to both thoſe ſpecies, or ſpecialls under it; but is genus analogum ab uno; or commune genus foreign; or foreign. for that the ſame doth properly and primarily belong to direct ſelf-murder.
Direct bodily ſelf-murder is the killing of a mans bodie or naturall life by himſelf, or his owne meanes, adviſedly, wittingly, and willingly, intending and effecting his owne death.
2. Indirect ſelf-murder.Indirect ſelf-murder of the body is, when a man adviſedly, wittingly, and willingly intends, and doth that, which he knowes may be of it ſelf, the meanes of the deſtruction of his naturall life: Although he doth not purpoſely intend to kill himſelf thereby. Or, it is the killing of a mans owne body, by unlawfull, either morall, or naturall meanes of his owne uſing, without intending of his death thereby.
§. 2. Of the differences between direct and indirect ſelf-murder.
1. They differ in their ends.The proper differences between direct and indirect ſelf-murderers, conſiſts ſpecially in three things.
Firſt, in the ends, directly and immediately intended by the ſelf-murderers of both kindes, in their ſeverall acts: the end that is immediately intended in direct ſelf-murder, is death it ſelf of their bodies that kill themſelves; although not for it ſelf, but in reſpect of ſome benefit conceited to be had thereby; which is their ultimate end, whereunto death is in the murderers intention, ſubordinate: as for a man to kill himſelf, that he may be out of trouble.
The end that in indirect ſelf-murder is immediately aimed at, is the attainment of ſome good, really or apparent in, or by the meanes that an indirect ſelf-murderer doth uſe; without any reſpect, or expectation of death thereupon enſuing: as in ſurfeiting by drunkenneſſe, or gluttony.
2. In their meanes.Secondly, they differ in the meanes that are uſed by them, for accompliſhing thoſe ends; in direct ſelf-murder, the meanes abuſed to that effect and end, are not proper of themſelves, nor by Gods appointment; but are perverted by him that kills himſelf thereby; as knives, or the like: for God never appointed meanes for any man lawfully to uſe for effecting that which he would never have men to doe: a direct ſelf-murderer uſes not the meanes for any pleaſure he hath in them; but for the conſequent effects that he intends by them.
In indirect ſelf-murder, the meanes and courſe uſed are ſuch, as doe properly kill in the end; if that they bee perſiſted in, as drunkenneſſe, and the like: although they have in them a ſhew of preſent good, which gives the uſers of them a kinde of delight and contentment in them; whereof they ſhall be diſappointed; when, in the end, they ſhall, in ſtead thereof, finde death; which they leaſt expected, and moſt abhorred; and would reſiſt the ſame, if it were inferred, or offered to them by others.
3. In the good aimed at.Thirdly, direct and indirect ſelf-murder doe differ in the good that is aimed at by them; and in the time wherein they looke to enjoy it. A direct ſelf-murderer doth fancy his good intended by him, in his act of ſelf-murder, not to be in the meanes that he uſes to kill himſelf; but in, or by death; in his freedome from evill, or enjoying of good: the time of his reaping of which benefit he conceives to be, after that he is dead and gone.
An indirect ſelf-murderer conceits the good that hee aymes at, by his courſe, to bee, and reſt in the very meanes themſelves that he uſes; therein expecting the preſent enjoyment thereof, before, and not after his death; the cogitations, and inflicting whereof hee abhorres, although he doe proſecute with eager delight, the courſes that doe haſten and bring his death.
§. 3. How indirect ſelf-murder is greater, in ſome reſpects, than direct.
Which of them is the greater ſinne?It is demanded, whether direct, or indirect ſelf-murder be the greater ſinne? Anſwer. In ſome reſpects, Indirect ſelf-murder.I anſwer, if we conſider the freeneſſe of the will, with leſſe inforcement, and with more delight, proſecuting thoſe deadly courſes of indirect ſelf-murder; there can be, in that reſpect leſſe ſaid to excuſe it; than for direct ſelf-murder. 1. For freeneſſe of willing.An indirect ſelf-murderer is at laſt, (in reſpect of the mortall meanes he uſes, and perſiſts in, untill the effect be accompliſhed,) as ſure of death, which he abhorres; as a direct ſelf-murderer is of the ſame, that he deſires, and indeavours for, and longs after.
2. Obſtinateneſſe.Againe, an indirect ſelf-murderer is more hardly diverted from his unlawfull dangerous courſe, than, at firſt, a direct ſelf-murderer. Becauſe, this man may be ſooner convinced of the vileneſſe of his purpoſed fact; in excuſe whereof he hath ſo little to ſay; and alſo, the danger of it is more apparent, and ghaſtfull to the mind, that adviſedly in cold blood conſiders of it.
The other is taken up, with looking upon the preſent contentment in the meanes that he uſes; not conſidering death and danger, thereupon attending and inſuing; but ſelf-deceives himſelfe, with excuſes, and colourable pretenſes; and ſo doth wink (as it were) that he may not ſee the blow of death, that he is giving himſelfe, with his owne hands.
Of direct ſelf murder the cauſe, or occaſion is ordinarily from diſcontentment, and ſorrow; but, of Indirect ſelf murder the cauſe commonly is pleaſure and delight;Delores ſerre ſacilius eſt, quam …voluptatibus abſunere: Ariſt. 3 Eth. c. 12. of theſe two motives, pleaſure is the ſtrongeſt; and their motion moſt violent, and indivertible, that are led by it; becauſe, it moves with nature, and not againſt it; and hath will in men more propenſe that way; which by griefe is rather forced, than ſeconded.
§. 4. How abſolutly direct ſelf-murder is the greateſt.
Direct ſelf-murder is the greater ſinne, and why.Notwithſtanding, Direct ſelf-murder is the farre more grievous ſin, in three reſpects.
1. End intended.Firſt, in reſpect of the direct intention of the will; and of its immediate object of murder of a mans ſelfe: whereby, it partakes, more properly and fully, of the nature of ſelf-murder, than indirect ſelf-murder doth. For, what is under a common Genus, or generall, directly partakes more of the nature of that Genus, than that which is under it but by reduction; or indirectly. So then, although direct, and indirect ſelf-murder be both ſelf-murder; Etiamſiaequè, non tamen aequaliter.yet they are not equall ſelf-murder; but the former is the greater.
2. The conſequences of their acts.Secondly, for the conſequences of the acts of them both, direct ſelf-murder brings more certaine, and ſudden inevitable deſtruction, than indirect; which in this latter may better be prevented, by having time of repentance, than it can be in the former; and death in this is an accidentall effect, beſides the intention of the agent, and nature of the meanes; which in the former is perſe, and of the nature of the action ſo purpoſely ordered to that end.
3. Company of other ſinnes.Thirdly, direct ſelf-murder hath more, and greater ſinnes complicated in it, than indirect hath, both by extenſion, in kindes, and number, againſt God, others, and our ſelves; and alſo for intenſion, in degrees; by reaſon of circumſtances of the party doing the ſame, againſt the light and reluctancie of nature, with direct intention to kill himſelfe.
§. 5. Of the degrees of ſinne, and how to eſcape the greateſt, and its end.
Vſes.The uſes of this doctrine, of the diſtinction of ſelf-murder into direct and indirect; and of the differences betweene them; are ſpecially two.
1. Degrees of ſin.Firſt, to teach us that, there are differences and degrees in the ſame kindes of ſinnes; ſome being more grievous, than other ſome. So that although we be not guilty of ſinne in the ſame degree; yet we may be in the ſame kinde; as appeares by the Iewes convicted in their conſciences, of uncleanneſſe; although they were not taken in the act; as the Woman was, Iohn 8.9.
How to eſcape great ſins.And therefore, to eſcape falling into the higheſt degrees of ſinne, wee ſhould be carefull to avoide, and to be free of the ſame generall kindes of ſinne; both as they are unformed and confuſed, in originall corruption; as in their ſeminall Chaos; and alſo, as they are formed in their diſtinct habits; ſo improperly called, becauſe, after the manner of habits, they either are in the place of true habits, or unite themſelves in, and with them; that they may both brooke one common name: and ſo we ſhould labour to be cleare of ſinne; both habitually, and actually.
Obſerve.Wee ſhould not bee conceited, and bleſſe our ſelves ſo much, becauſe we are not fallen into the fowleſt degrees of ſinne; as we ſhould be humble, and penitently confeſſe our guiltineſſe in the kindes thereof; the difference herein being betweene us and others, but in magis and minus, in greater and leſſer: where the leaſt degree makes way, and diſpoſes us for the greateſt; and makes us liable to the ſame kinde of puniſhment, although not to the ſame meaſure of it.
The ſame end ſeverall vvaies attained.The ſecond uſe ſerves to inſtruct us that men doe come to the ſame diſmall ends, as Saul and others did, by ſeverall courſes, being guilty of their owne deaths in diverſe manners; as men may come into the ſame priſon, at and by ſeverall doores.Compariſon. For, although a man can draw a right, or ſtraight line betwixt the ſame points but one way; yet he may draw crooked lines many waies, and they all be terminated in the ſame points.
Therefore, as a man would beware of any evill end, ſo ſhould he ſhunne all the courſes, that may lead, or bring him to it. For, it is no benefit to a man in miſery to conſider, how, and by what ſinfull courſe hee came thither; ſo long as he is in that woefull ſtate. Wee ſee many men come and end their daies together, upon the ſame Gallowes, but by ſeverall courſes, and differing crimes; ſome for pettie treaſon; ſome for wilfull murder; ſome for burglary; ſome for pettie larceny; and yet, to him that is hanged for the leſſer offence, it is ſmall eaſe and comfort, becauſe he ſuffers not for a greater; ſo long as it is for any that he dies.
CHAP. II. Of Indirect ſelf-murder of the body.
§. 1. Why Indirect ſelf-murder is firſt treated of.
Indirect ſelf-murder is handled firſt:ALthough that by logicall method, I ſhould treat firſt of Direct ſelf-murder; becauſe, that which is directly under a Genus, or generall head, ſhould bee handled before that, which is but indirectly under it, for the neereneſſe thereof unto the ſame; and for the light that it may afford, for the better underſtanding of the other: yet, for all that, I will heere begin with indirect ſelf-murder for three cauſes.
Reaſons. 1. Imitation of nature.Firſt, becauſe I will herein imitate nature, which proceeds frō things leſſe perfect, tothings more perfect: becauſe perfectiō is her ultimate end. Indirect ſelf-murder is leſſe perfect ſelf-murder than direct ſelf-murder; becauſe, the Genus of ſelf-murder agrees more properly, and primarily to direct ſelf-murder, than to indirect.
2. Precedency in execution.Secondly, indirect ſelf-murder is ordinarily, both the way, and the cauſe of direct ſelf-murder: and therefore, may be fitly treated of firſt; the rather becauſe, direct ſelf-murder never goeth before indirect; but, this goeth often before, and without that.
3. End intended.Thirdly, becauſe my intention is to inſiſt ſpecially upon direct ſelf-murder, and by meanes of it onelyonly doe I ſpeake of indirect ſelf-murder, therefore, I purpoſe firſt to diſpatch it, as an acceſſary to the other; which I principally intend, as my laſt end in this treatiſe, therewithall to conclude the ſame.
§. 2. Of Indirect ſelf-murder by omiſsion.
How indirect ſelf-murder is performed.Having ſhewed what indirect ſelf-murder is, and how it is differenced from direct ſelf-murder, I will now declare how men doe fall into the ſame; which is done two waies. Firſt, by omiſſion. Secondly, by commiſſion.
1. By omiſſion.By omiſſion a man may indirectly murder himſelfe, being the deficient cauſe of the preſervation of his life; two waies: either in a phyſicall naturall manner; or in a morall meritorious courſe.