Lifes Preservative Against Self-Killing, Tract · Chapter 2 · Section 14 – Section 16
§. 14. Of indirect ſelf-murder by wilfull tranſgreſsion of Gods Lawes.
9. Branch. Tranſgreſſion againſt Gods Law.Ninthly, men indirectly murder their owne bodies, by wilfully and impenitently walking in a courſe of tranſgreſſion of Gods Law; in ſuch kinds and degrees, as are accompanied with fearefull threatnings of death and deſtruction, to bee inflicted, not onelyonly upon the ſoules, but alſo upon the bodies of ſuch tranſgreſſours, by fearefull judgments, even in this life, as we ſee it was done to Pharaoh: which is performed two waies.
1. Kills after a naturall manner.Firſt, in a phyſicall, or naturall manner, by the very nature and act of ſome ſinnes themſelves immediatly waſting; filling the body with diſeaſes, and at laſt killing it: as, by drunkenneſſe and gluttony, diſtempring and ſurfeiting the body; according as Solomon ſaies, that to thoſe that tarrie long at the Wine, and that do goe to ſeeke mixt Wine, is woe, ſorrow, contentious babling, wounds without cauſe, and redneſſe of the eyes, Prov. 23.29.30.
Alſo, by whoredome, and bodily uncleanneſſe, the ſtrength is waſted, as the Apoſtle ſhewes how ſuch doe ſin againſt their owne bodies, 1 Cor. 6.18. and Solomon tells us that the houſe of a ſtrange woman inclines to death, Prov. 2.18. and by her, a mans fleſh and body is conſumed, Prov. 5.11. and, the adultreſſe hunteth after the pretious life.
Of Paſſions.And alſo, by the immoderateneſſe of the paſſions of the minde, in giving way and liberty to them, to break out, and have dominion over us; wherby the vitall ſpirits are ſuffocated, or waſted: as, by exceſſe of choler, fretfulnes or griefe, or the like; extinguiſhing the life of man; as, a fire is put out, by oppreſſing it with water; or, by waſtefully burning up ſuddenly the fewell of the maintenance of it: therefore, it is needfull, that we ſuffer no commotion to be raiſed in our paſſions and affections, but upon juſt cauſe and ground, and that then therein we do keepe due moderation, by the command of reaſon; Note.and by the poſſeſſing and taking of them up, with divine and heavenly objects and imployment; about things concerning a better life: it is a very dangerous, and coſtly contentment that a man hath, by giving immoderate ſcope to his unruly affections and paſſions; with the conſumption of his owne life thereby, in this courſe of indirect ſelf-murder.
2. A morall meritorious manner of ſelf-killing.Secondly, men by their ſelf-willed ſinfull courſes, are indirect ſelf-murderers of their bodies efficiently; in a moral manner, and by way of merit, according to the juſtice of God, threatning and puniſhing diſobedient prophaneneſſe and wickedneſſe from heaven; not onelyonly inwrapping tranſgreſſors into publick generall judgements with others; but alſo, by inflicting particular perſonall deſtruction upon them; as God did upon Corah, Dathan, and Abiram aNumb. 16.38., and upon ſome, for their unworthy and prophane receiving of the Sacrament of the Lords Supper, did dieb1 Cor. 11.30., by their owne meritorious procurement: and, wee are taught in the Proverbs, cProv. 1.8 31, 32.that ſinners do lay waite for their owne blood, and, eate the fruit of their owne way: and that the turning away of the ſimple ſhall ſlay him. In the Prophet Ezekiel, Robbers, adulterers, and uſurers, dEzek. 18.13.are threatned with death; and there it is ſaid, that their blood ſhall be upon their owne heads; which intimates that they are guilty of their own deaths. And againe, ſecure perſons, not repenting after admonition, are threatned with death; and that their blood ſhall be upon their owne heads. eEzek. 33.4, 5.Yea, all the damned in hell, whoſe bodies with their ſoules ſhall be ſubject to the ſecond death by meanes of their owne ſins; are, and ſhall be guilty of their own deaths, both of ſoule and body; and ſo are ſelf-murderers alſo of their bodies, at leaſt indirectly.
In Adam, and by his firſt ſin, all men naturally are ſelf-murderers.Moreover Adam, and all mankinde in him lapſed, are indirectly ſelf-murderers, by merit of that firſt tranſgreſſion; for, and through which, death entred into the world: according to the teſtimony of the Apoſtle; who ſaith, that by one man ſin entred into the world, and death by ſin: ſo death paſſed upon all men, for that all have ſinned. Rom. 5.12. So that no man can blame any for his death, in regard of originall merit and deſert, but himſelfe. Now, that this death of our ſelves, may not be imputed to our ſelves, that we ſhould ſtand guilty before God of this indirect ſelf-murder; we muſt labour to get our pardon from God in Chriſt, for the comfort of our conſciences, and for our ſecurity from the avenger of blood, upon our reconciliation with our God; and bee carefull that we live not wilfully and impenitently in any knowne ſinne; without which care, all ſtand guilty before God of this ſinne of ſelf-murder, and ſhall ſuffer for it.
Obſerve. The world is full of ſelf-murderers.From hence we may obſerve, that there are many more ſelf-murderers than the world takes notice of, or that do thinke themſelves to be ſuch; yea, the world is full of them; whoſe ſinnes are more haynous than they conceive, and ſpecially againſt themſelves moſt pernicious: and therefore, it is no marvell that one man endeavours the ruine and deſtruction of another; when we ſee how deſperately and eagerly they doe the ſame againſt themſelves: For, who can expect better reſpect and uſage from any man, than he gives to himſelfe; or is in him to performe? Some difference there is in the affection and intention of betterneſſe to himſelfe; but his reall performances are to himſelfe worſt.
Thus having declared what indirect ſelf-murder is, and how it is diverſly procured and committed; now I will ſhew certaine exempt caſes; which, although in the materiality of the facts they differ not from indirect ſelf-murder; yet, in the formality of their acting, are much diſcrepant.
§. 15. Of certaine exempt Caſes.
Exempt caſes.Three caſes there are, wherein men are warrantably to expoſe their bodies to the apparent danger of death; without perill of ſelf-murder, or juſt blame of guiltineſſe of their owne deaths.
1. By calling.Firſt, when a man hath a lawfull calling, generall, or particular; which, without danger of loſſe of his life, in diſcharging thereof, he cannot execute; then is he to adventure his life, that he may doe his duty, (which otherwiſe cannot be performed) committing himſelfe to Gods protection, and diſpoſall. As Peter did in comming downe out of the Ship to walke upon the Sea, when Chriſt commanded himaMat. 14.29.: and as Sampſon, in execution of his office of Iudge againſt his enemies, pulled downe the houſe, whereby hee with them did periſh,bJudges 16. Pacchtarius ad Januarium. In fine obitus ſui ſub Martyrii paſſione— David a Mauden in praeceptum 6. diſcurſ. decim. and is commended among the faithfull: Heb. 11.32. whom Bacchiarius, an ancient Author, calls a Martyr: of which David a Mauden gives the reaſon—quia illae quae ad Martyrium requiruntur conditiones in ipſo reperiuntur: the things requiſite for Martyrdome were found in him, being a perſon reconciled to God; and dying for Gods glory, and in defence of the truth, and by a warrantable calling of divine inſtinct, and ſupernaturall ability. And we ſee, that when God did call Moſes to come up into the mount, there to die; he obeyed, and went willingly and wittingly unto his owne death. Deut. 34.
By this rule, ſouldiers and ſervants taking wages, or otherwiſe bound to fight for their lives, or at the command of their ſuperiours, are bound (as Mauden ſayes) ex juſtitia, by the law of juſtice, to expoſe their lives to death, in diſcharge of their duty; to obey and protect their ſuperiours.
Reaſons of incouragement.The reaſons of incouragement to undertake ſuch mortall adventures, are ſpecially two. Firſt, our knowledge and aſſurance that God, whom herein wee are to reſpect and obey, originally, or ſecondarily commanding us, will either protect us in our wayes and undertakings; or will ſo diſpoſe of us, as ſhall be beſt for us; with comfort, and honour, in, and after our death:Knowledge. in which reſpect, both Plato pro Socrate; and alſo Ariſtotle affirme, that honeſt a mors turpi vitae eſt praeferenda: An honourable death is to be preferred before a ſhamefull life.
2. Benefit of death.Secondly, the feare of the loſſe of our lives ſhould bee no remora, or hinderance to our dutifull performances: becauſe our deaths in this manner, may be the medium, or meanes to the end, that is better than our lives: Wee ſee, that if a thing deſtinated to a certaine end, doe at any time croſſe or hinder the attaining of that end; in that reſpect it is to be deemed evill, and to be rejected: as our Saviour commands, that if our eye cauſe us to offend, then pull it out; and in like caſe to cut off our hand, or foote. Mat. 5.30. which is done by mortification and grace, making them as uſeleſſe to any ſcandalous courſes, as if they were cut off in ſemblable manner, as men throw away their armour to ſave their lives by ſlight in a hot purſuit of their enemies, and as men at Sea throw their goods into the water to ſave themſelves.
§. 16. A particular queſtion about ſouldiers flying, reſolved.
Ab…ut ſouldiers, a caſe of conſcience. Queſtion.A queſtion may be here moved, whether it be in conſcience lawfull for any ſouldier, out of feare of death, upon his owne apprehenſions, to flee and runne away to ſave his life, before a ſignall, command, or example bee given him by his Commander ſo to doe?
Anſwer. Souldiers are to ſtand.I anſwer, for the fact it is true, nothing is more frequently done in warre, than ſo to runne away in diſorderly manner; becauſe feare bereaves men of their uſe and command of reaſon; and alſo ſelf-love makes every man more carefull of his owne particular, than of the publike; things that are neereſt doe moſt affect; extremities of dangers convert all a mans thoughts, to thinke how then to preſerve himſelfe. But, for the morall lawfulneſſe of that courſe it appeares not to me; yea rather, I conceive that although preſent death ſtood ready before them to ſwallow them up; they are not to turne their backs, to leave their ſtations, and runne away without due crder, ſignall, or example of their Commanders. Becauſe ſuch deſertion of their Commanders and fellowes in diſtreſſe, is a betraying of them into their enemies hands. Againe, the greateſt deſtruction and ruine of an Army, comes by diſorderly flight, wherein every man is objected to the enemies execution: Whereas, by reſolution and couragious reſiſting to death, many victories are gotten, with the preſervation of the body of an Army. Finally, if the publike doe miſcary, our particular cannot bee ſafe; but thoſe that eſcape may (in regard of their after-miſeries) wiſh that they had fallen in the army, by the ſword of their enemies.
We are bound to attribute ſo much to the wiſdome, and valour of our Commanders; that they will not caſt away the lives of their men, but upon apparent poſſibilities of victory or preſervation, by oppoſition; although we ſee it not.Helps ſo to do. 1. Faith. The helps to enable us to this high courage of performing of duty, are two: Firſt, Faith; both for the goodneſſe of our eſtate in Chriſt to Godward; wherby we may be aſſured of everlaſting life and glory, when we die: and alſo, for the lawfulneſſe of our calling and imployment in that ſervice, wherein death attaches us; that we may as comfortably there end our dayes, as if we dyed upon our beds; being perſwaded of our future happy condition; and that our death in that manner is more uſefull to men, and more acceptable to God, than our lives.
2. Reſolution.Secondly, undaunted reſolution to be obedient in doing our duties; conſidering that obedience is better than ſacrifice, although in doing thereof wee doe periſh. For, for to enjoy vertue and union with God, (which confiſts in obedience to Gods will,) is better than life without them.