Lifes Preservative Against Self-Killing, Tract · Chapter 13
CHAP. 13. Of direct ſelf-murderers.
§. 1. Practiſe and habit gives denomination.
One act of ſelfmurder gives denomination to thoſe that do it, and why.A Self-murderer hath denomination from his fact of ſelf-murder; whereby it ſtaines him with an ill and odious name: although a man properly is not to be named from one ſingle act, but from an habituall diſpoſition, and continued practiſe; yet here one act gives the name, becauſe it proceeds from that which is in a man by way of habit; and is an act that in regard of the extinguiſhment of its ſubject, can be done but once by one body; but if they ſhould live againe in the ſame ſtate, yet upon the ſame motives and diſpoſition would againe and againe doe the ſame; as we ſee by the practiſe of thoſe that after reſtraint, or diſappointment of effecting their purpoſe therein, doe not ceaſe ſtill to attempt the ſame untill it be done, and therefore ſuch a fact is equivalent to a conſtant practiſe: if any body be impatient and aſhamed of the imputation of the name of any notorious vice, then ſhould he be moſt carefull to avoide the thing, in reſpect whereof, the ſame is due unto him:Obſerve He that hath the principall muſt have the appurtenances, the name of any crime muſt goe with the thing to which it belongs; the odious repute of the name ſhewes the vileneſſe of the vice, which is farre more to be abhorred than the nickname of, or from it.Compariſon. But, men are commonly like witleſſe children, more affraid of ſhadowes than ſubſtance; as children are gaſtered with mentioning of Goblins and bugheares; ſo many men are ſtartled with the diſgracefull names of vice imputed unto them, who are not at all affraid of the vices which they entertaine, and for which the names of the ſame are due to them, who doe deſerve to brooke the name of the maſter whom they ſerve, and of the trade which they practiſe. Why ſhould any man ſerve ſuch a maſter, or exerciſe ſuch a trade whereof he is aſhamed, and would not brooke their names?
That ſome men doe murder themſelves is apparent.§. 2. How it is by Scripture apparent that many men doe murder themſelves.
That many do murder and deſtroy themſelves by their acting of that horrible unnaturall fact and ſin upon their owne bodies, is apparent three wayes.
1. By the Scriptures.Firſt, by the Scriptures of the old and new Teſtament; in the old Teſtament we reade of Saul, and of his armour-bearer, that they killed themſelves. 1 Sam. 31. Of Abimelech that did the ſame by his owne command. Iudges 9.54. Alſo of Ahitophel, that he hanged himſelfe. 2 Sam. 17.23. Of Zimri, that hee burnt himſelfe to death. 1 King. 16.18.
In the new Teſtament we reade of Iudas, that, though he were one of Chriſts diſciples, hanged himſelfe. Mat. 27.5.
Which intimates,That the Scripture witneſſeth ſo much, it intimates to us three things.
1. The certainty of ſuch facts.Firſt, it evidences to us the certainty of ſuch facts; becauſe the Scripture is infallibly true, aſwell in matter of hiſtory as of doctrine: It records them not for imitation, but for condemnation: which is plaine, if wee conſider how ungratious the perſons were that did it; the manner of the Scriptures propounding, and relating of the ſame, with diſlike of it; and the doctrine elſewhere in Gods word, and ſound reaſon condemning of it.
2. The antiquity of ſelf-murder.Secondly, the Scriptures recording of ſuch facts, ſhews the antiquity of this vile ſin; which doth not juſtifie, but demonſtrate the inveterate maliciouſneſſe of it, rooted and ſtrengthened by age; whoſe continuation from age to age brings forth every yeare new crops.
3. It falls out in the Church.Thirdly, it manifeſts that even this horrible ſinne hath fallen out, and ſtill doth fall out in the Church of God, among the viſible members thereof, and by profeſſors of the truth.
Obſerve.Which points out unto us, that what ſins ſoever fall out elſewhere, may, and doe fall out ſometimes within the viſible Church.a1 Cor. 10.13.
It is not therefore to be ſaid, that the doctrine, or profeſſion of the truth is the cauſe of the ſame, or of any ſuch horrible facts breaking out in the Church, where the Goſpell is profeſſed and practiſed:The truth is blameleſſe. neither is the Word, nor Gods worſhip, nor true Profeſſors to be upbraided, nor condemned for ſuch things, as are not by them cauſed, nor approved; but are condemned, reproved, and puniſhed.
Horible crimes fall out in the Church. Cauſes.The cauſes why ſuch horrible facts fall out ſometimes in the Church, among profeſſors; are two.
1. The devills. malice.Firſt, the raging malice of the devill, ſpecially againſt the Church, and Profeſſors of the truth; whereby he endeavours two things:1. To ſcandall the truth. Firſt, to ſcandalize and diſgrace the truth, that ſo he may keep off others from embraceing of it, incenſe them againſt it, and harden them in their owne wicked ſelf-pleaſing wayes. Woe to the world becauſe of offences.bMat. 18.7.
2. To blemiſh the Church.Secondly, hee endeavours thereby to blemiſh the Church, and to diſturbe the comfort and growth of godly profeſſors, and to ſift and try them to fall; that by ſuch reproachfull crimes God may be diſhonoured.
2. Rage of mans corruption upon oppoſition.The ſecond cauſe of thoſe notorious facts within the Church, is the rage of mans corruption, when it prevailes, and gets head and vent againſt the damme and oppoſition of grace and truth, reſtraining and mortifying of it; which then is irritated and rages the more furiouſly, when it gets advantage, and breakes out;Compariſon. as waters fed with continuall ſprings, when they overſwell the banks that ſhut them up, doe impetuouſly and unreſiſtably beare all downe before them, where they breake out.
Why groſſe ſins are moſt offenſive in profeſſors.Sinfull and groſſe wicked facts breaking out in the Church, and among profeſſors of religion, are more ſcandalous, and more condemned, becauſe they reproach religion, and ſubject the truth to blasphemy.
§. 3. Self-murderers are apparent by hiſtory.
The ſecond way of diſcovery of ſelf-murderers. Hiſtories. 1. Heathen.The ſecond way whereby it is ſeene that divers perſous doe murder themſelves, is humane hiſtories, both Heathen and Chriſtian, Civill, and Eccleſiaſticall, which are full of ſuch wofull examples: as Livie tells us of Lucretia; others of Cleopatra, Cato Vticenſis, Empedocles, Cleombrotus, Oſtorius, Pomponius Atticus, Tullius Marcellinus, Cleanthes, Dido, and many others; and Baldovin reports, that Inter Turcas Barbareſ que gentes Indiaeſunt qui ſe in gratiam ſuorum dominorum a muris aut turribus praecipitant, in ſignum ſummae ſubmiſſionis & obſervantiae: Among the Turkes and barbarous nations of the Indies, there are ſome that in favour of their maſters, doe throw themſelves headlong from walls and towers, in ſigne of the higheſt ſubmiſſion and reſpect.
Heathens did murder themſelves.But, it may ſeem very ſtrange that Heathens in whom nature was ſo prevalent with humane reaſon, ſhould kill themſelves, having ſo little hope of a better life, and all their comfort bounded within this preſent world.
Reaſons.That they did it is apparent, whereof three reaſons may be aſſigned.
1. Want of grace in Chriſt.Firſt, their want of grace and faith in Chriſt to comfort and content their mindes, and to ſtrengthen and enable them patiently to ſuffer adverſities; and their want of wills to be in every ſtate and thing obedient to God; who leaving them to themſelves, they ſunke under the power of their owne temptations. So wretched is mans ſtate out of Chriſt.
2.Secondly, many Heathens killed themſelves out of an affectation of honour and immortality; either by fame on earth; or by happineſſe in a better place after death, whereof ſome of them had an obſcure glimpſe; to which, they knew no better ſpeedier way, than by this kinde of death; which proceeded from their ignorance of a better courſe, to bring them to what they deſired; and from want of foreſight of deſtruction in the end of that meanes which they uſed. So unhappy a thing it is to be without divine direction.
3. Freedome from evills.Thirdly, of the Heathens that knew no better good than what they had in this world; and aymed at no higher end in all their proceedings, than their owne good; divers of them being in calamitous conditions, without hope of other freedome, and under deſpaire of ability to endure as was fit; by this courſe of ſelf-murder laboured to free themſelves from theſe evills, after which they looked for no more. This is the wiſdome of fleſh and blood, of corrupt nature and carnall reaſon, ſuch as was taught by the Stoicks, who were the beſt morall Philoſophers among the heathen.
Obſerve They thought ſelf-murder to be lawfull.Where wee are to obſerve, that it is no wonder that ſuch did fall into ſuch notorious enormities, ſo long as they thought the ſame lawfull and fit to bee done; and wanted both that illumination in the truth, and alſo the power of grace in Chriſt; which now God hath beſtowed upon Chriſtians.
But, it is more to bee marvelled at, that Chriſtians, who have meanes of more abundant knowledge and grace, ſhould dare willingly to run into the ſame flagitious and capitall courſes of the Heathen; being Chriſtians in profeſſion, but heathens in manners and practiſe. Whereas the conſideration of the parties murdering themſelves being Heathens, ſhould deterre Chriſtians from ſuch vile facts, that they may not be worſe than heathens in their practiſe, from whom they are ſo far divided in profeſſion.
Self-murdering Chriſtians are heathens.But Chriſtians that kill themſelves upon the ſame reaſons that the heathen doe, doe thereby declare, that in this point they have nothing of Chriſtians, but the name, and otherwiſe are heathens; and in that reſpect are juſtly to be debarred Chriſtian buriall.
2. Eccleſiaſticall hiſtories.Wee alſo finde the like examples in Eccleſiaſticall and Chriſtian hiſtories; as in Euſebius his hiſtory, lib. 8. cap. 6. Where he ſayes, Quo tempore fama eſt viros & mulieres etiam divina & inexplicabili alacritate ſuâ ſponte in rogum inſiluiſſe: In the which time (of perſecution) the fame is, that both men and women did of their owne accord leape into the fire, with divine and unutterable cheerefulneſſe: and Ambroſe, Ambroſ. lib. 3. de virginibus.and others, doe note divers profeſſors to have done the like; as Pelagia, Apollonia, and many others. Obſerve.Which ſhewes to us, that as all mankinde are ſprung from the ſame roote, and are infected with the ſame diſeaſe; ſo are we all lyable to commit the ſame ſins, if the Lord doe not renew and keepe us.All are ſick of the ſame diſeaſe So that wee need not ſo much to think it ſtrange, a member of the viſible Church kills himſelfe; as to admire the gratious goodneſſe of God in keeping of us, that very many doe not the ſame, in regard both of our owne wicked naturall diſpoſition, and outward temptations; whereby what betydes men, may betyde all men in the ſame caſe.
Obſerve. To depend upon God.Here we are to obſerve, that thoſe examples of ſelf-murder, recorded within the Church, are not regiſtred for imitation, but for caution; that all Chriſtians may be ſtirred up the more carefully to cleave to God, and thank him for their preſervation, even from this horrible act of ſelf-murder, whereinto many profeſſing Chriſtianity have fallen.
§. 4. Self-murderers knowne by experience.
The third way of diſcovery of ſelf-murderers, Experience.Thirdly, that many do murder themſelves, it is cleare by wofull experience in all places and ages; notwithſtanding, that they may be terrified frō the ſame, both by the fearefull examples of manifold wreckes of that kinde; and alſo by the doctrine of the truth condemning that vile practiſe; beſides manifold other reſtraints, and ignominious cenſures of that odious courſe: againſt all which, ſuch breakings out doe ſhew the continued rage and power of Satan againſt Mankinde; and manifeſt mans madneſſe and perverſeneſſe ſtill in all places, furiouſly running upon this moſt horrible and diſmall ſinne.Hurt of ſelf-murder. Whereby men doe moſt ignominiouſly ſhut up the period of their lives, with the loſſe of their good names, and with the deſtruction of their ſoules for ever; depriving their poſterity of their eſtates, and uncomfortably overſhadowing them with the ſhamefull diſgrace, and ill example of their execrable fact of ſelf-murder.
Vſes.The uſes of this point are ſpecially two.
1. To be obſervant of occurrences.Firſt, it ſerves to teach us to be obſervant of the daily occurrences that fall out from time to time; that thereby wee may grow, by ſenſe in experimentall knowledge, both of facts done, and alſo of the nature and cauſes of the ſame; whereby we may be wiſe, not only for to direct our owne courſe aright; but alſo may be able prudently to adviſe others, and to give a right eſtimate of things that fall out, and make a holy uſe of them. So that the longer we live, and the world ſtands, we ſhould bee the wiſer and better, in regard of the helps that we have to know Gods will; both by his Word and workes, that we may not be careleſly ſecure of the moſt haynous crimes:Note. but, without grace and Gods protection, neither doctrine, nor example is ſufficient to withſtand mens impetuous wilfull running upon deſtruction.
The lamentable ſpectacles of manifold executions, for murders, and robberies; we may thinke might affright all men from committing the like crimes, which we ſee it doth not.Compariſon. So as the multitude of Shipwracks terrifies not men from going to Sea, neither doe examples of frequent miſcariages, by ſelf-murder, prevaile with graceleſſe men, to hinder them from the like facts; Self-murderers not deterred from the fact.who doe thereby rather harden themſelves to attempt and perpetrate the ſame.
Vſe 2. Beware of ſelf-muder.The ſecond uſe of this point is, to admoniſh us to abhorre, and beware of this odious ſin of ſelf-murder, which runnes through all times, and ſorts of people: although we may ſeeme to be out of danger of it, in regard of the preſent diſtance and oppoſition betweene us and it, yet are we not to be over-ſecure. For, the ſins which at firſt we ſeeme to loath, afterwards by degrees, through negligence, or venturing upon the cauſes and occaſions thereof, men doe embrace, and commit; as we ſee by the example of Hazael, 2 Kings 8.13.
Motions of ſelf-murder moſt hardly ſhaken off.And of all ſinnes, even the motions, and ſetled purpoſes of ſelf-murder, are moſt hardly ſhaken off; becauſe all unnaturall and hideous ſins breaking impetuouſly through the ſtrongeſt hedges and pales of oppoſition, and outragiouſly overflowing the bankes of all reſiſtance, both of nature and grace, have nothing left of ſufficient force to withſtand them, but that they rage in that high and tranſcendent degree without ſhame or reſtraint, as they liſt:Note. the moſt groſſe and unnaturall ſinnes are ever done by deſperately wicked men, with the leaſt remorſe of conſcience, and with the greateſt ſhameleſſeneſſe and obſtinacy of will, and indivertibleneſſe of indeavours.
The uſe of examples.Touching the uſe of the examples of ſelf-murderers, Auguſtine ſayes well, Non quaerimus utrum factum, ſed utrum faciendum. Sana ratio exemplis anteponenda eſt: We enquire not whether ſelf-murder hath beene done, but whether it ought to have been done. Sound reaſon is to be preferred before examples.