Lifes Preservative Against Self-Killing, Tract · Chapter 18
CHAP. 18. Whether all ſelf-murderers bee damned everlaſtingly, with the Devill in hell.
§. 1. Of the extent of ſelf-murder to the ſoules hurt.
Circumſpection in determining.INdetermining of this queſtion, about the finall eſtate of ſalvation, or damnation of ſelf-murderers, wee muſt deale warily: that wee may neither daſh our ſelves againſt the rocke of extreamity, rigorous uncharitabloneſſe, in adjudging all to damnation, whereof wee may finde ſome at the laſt day to be inheritours of heaven: and contrariwiſe, that we may not, by an exceſſe of charity, extenuate that horrible ſinne, or excuſe the doers thereof; whereby wee may adjudge thoſe to heaven, which are fire-brands of hell; and may encourage others to doe the like fact; or at leaſt to make men leſſe to regard, or to abhorre and beware of it.
Self-murder doth prejudice the ſoule moſt.I will begin and ſhew, that the execrable fact of deteſtable ſelf-murder concernes not onelyonly the body, the life and ſubſtance whereof it deſtroyes; but alſo it ſpecially, in a higher nature, touches the ſoule; both in polluting of it with a moſt ſhamefull and odious ſinne: and alſo, by thruſting of it out off its bodily habitation and condition; wherein it was placed, and injoyed peaceable poſſeſſion by God himſelfe; and where it might doe good; and get grace and ſalvation; moſt wretchedly and deſperately expelling it to its unavoydable place of the darkeſt hell and everlaſting deſtruction.
It reſpects not onelyonly this life preſent, whereof, and of all bleſſings and comforts in this world it utterly deprives the man that commits it: but alſo, it farre more neerely concernes a mans future and eternall eſtate in the world to come; wherein a ſelf-murderer debarres himſelfe from all beatificall happineſſe, & ſubjects himſelf to everlaſting miſery, by that woefull exchange.
Obſerve. Whereof men ſhould be moſt carefull.And therefore, are all men that have any care of the good and comfort of their ſoules, or of their eternall future happineſſe in the world to come, to abandon all thoughts of ſelf-murder; that conſideration of preſent things may not wholy poſſeſſe and take them up from minding and intending the ſpirituall good of their ſoules, and the future felicity of a better life: but that they may order all their wayes and actions ſo, as the ſame may not prejudice, but advantage the good of their ſoules; and advance them to, and in the eſtate of glory.
Self-murderers regard not their ſouks.But, it ſeemes by the practice of ſelf-murder, that ſelf-murderers either thinke that they have no ſoules; but are as irrationall brutes: of whom death ends all; or elſe, that they undervalue their ſoules, as things nought worth: and are regardleſſe of their future eſtate in the world to come; as if neither of them were worth their care and reſpect; that for the ſame they ſhould frame their courſe, and order their practice and otherwiſe than they liſt themſelves: and in that reſpect are wilfull mad Atheiſts.
What they ſhould conſiderIf ſelf-murderers doe conceive that they have ſoules, that are ſuperſtites remaining after their death; and beleeve that there is a life of happineſſe, or miſery to come after this; then ſhould they be mindfull of the ſame; and conſider what ſhall become of their poore ſoules, and what their ſtate ſhall be, if they doe kill and rid themſelves out of this life and world; and whether ſalvation, or damnation is the portion of ſelf-murderers.
§. 2. That all that kill themſelves are not properly Self-murderers, nor in their eſtate of damnation.
All ſelf-killers are not properly ſelf-murderers.About determining this great queſtion, concerning the ſinall eſtate of ſelf-murderers, whether they bee all damned in hell; or any of them ſaved in heaven; we are firſt to conſider that all that fall by their owne hands, or meanes are not ſelf-murderers; as hath beene formerly ſhewed in divers exempt caſes in the chapter of direct bodely ſelf-murder; Chap. 12. §. 5.to which I referre the reader. For, although all ſelf-murderers are ſelf-killers, yet all ſelf-killers are not ſelf-murderers: they are not termes convertible, or reciprocall; becauſe, although they may agree, and be the ſame in themateriall part, or ſubſtance of the action; They differ formally.yet they doe differ in their forme and nature of Anomy, or ſinfulneſſe: which doeth varie and alter the kinde, that it is not the ſame properly with the other; and ſo, it is not ſimply ſubject to the ſame effects, and Conſequences thereof.
Whereupon, not only by the verdict of divine reaſon; but even alſo by the Courts of humane Iudicature, about feloes de ſo, ſuch are acquitted, as are expreſſed, Chap. 12. §. 5. In the exempt caſes.
As if a Child kill it ſelfe, that hath not attained to age of diſcretion, or to uſe of reaſon; or, if a man, or woman kill himſelfe, that is an Ideote, or naturall foole; or is mad, conſtantly, or in a fit of Lunacie; or of a Fever; or Calenture; or in a fit of Phrenſie (how ever involuntarily contracted;) or by miſchance; no Court of equity, or Iuſtice, in adviſed well informed proceeding, will condemne ſuch an one for a ſelf murderer; and accordingly ſo diſpoſe of his body, and goods, as of ſelf-murderers.
For, for them to exempt ſuch from the number and cenſures of ſelf-murderers, their reaſon is good, becauſe, it is moſt inbumane and unreaſonable ſo ignominiouſly to condemne and cenſure perſons for ſelf-murderers; whoſe caſe deſerves pitty and commiſeration, for their lamentable ſuffering; both in their death, and alſo in that evill of calamity, which is the cauſe of it; againſt, or (at leaſt) without the free conſent of their wills; and therefore, to puniſh a fact neither of their proper effecting, nor adviſed approving, by addition of more miſery, were moſt unjuſt.
Hereupon it neceſſarily followes, that the perſons juſtly acquitted and exempted from the number and cenſure of ſelf-murderers, by the verdict and Judgement of men; as ſuch to whom uſually the Church grants communion of Chriſtian buriall, with other priviledges of holy Church, after their death; cannot in charity be denyed by it, the happineſſe of ſalvation.
§. 3. That proper and direct ſelf-murderers are all reprobates, and without the ſtate of grace.
All ſelf-murderers are damned.The proper ſubject of this queſtion about ſalvation, are not the perſons aforeſaid, ſalling by their owne hands, in the foreſaid caſes; who are not properly ſelf-murderers: But thoſe only that out of deliberate Iudgement, doe adviſedly, wittingly and willingly kill themſelves; contrary to the meanes and power, that they have to the contrary; if they liſt to uſe the ſame, as they might; of theſe I ſay and doe peremptorily conclude, that they all, and every of them that ſo murder themſelves; are certainly, and infallibly damned ſoule and body for evermore without redemption; which I will pregnantly prove by five ſtrong and undenyable arguments, and reaſons.
Reaſons. 1. None in the ſtate of ſalvation can be properly a ſelf-murderer.Firſt, becauſe none doe, nor can ſo murder themſelves but unregenerated and reprobate perſons; who dying in that eſtate cannot poſſibly be ſaved.
For, both the tranſcendent greatneſſe of that ſinne of ſelf murder, in it ſelfe, and perfect forme conſidered, and in all the circumſtances thereof, for manner of doing of it; And alſo, the full meaſure of the wills exorbitancy in a plenary conſent, and the indivertible indeavours of the minde, and all the powers and faculties of theſe ſelf murderers preſumptuouſly to doe this vile execrable act, againſt all reſiſtance and helps to the contrarie; is ſuch as cannot be incident to any godly body that ſhall be ſaved.
Of the regenerated preſerved.Becauſe, in thoſe that are truly adopted of God; both the power of ſinne, formally conſidered, in that degree of Anomie and exceſſe of enormity, is, by ſaving grace, and the Spirits working in them, broken, and bridled; that they cannot breake out into the ſame ſo extremely, as others doe.
And alſo, their wills are brought under ſuch conformity to the rule and command of God, and of his ſpirit; and all their powers, faculties, and diſpoſitions, are in ſome meaſure, ſo-inclined to goodneſſe, and divine obedience; that they can never tranſgreſſe into any odious groſſe ſin, without far more reluctancy, oppoſition, and hinderance in themſelves againſt it; from light of Iudgement, divine reſtraint; and from antipathy of renewed inclination, than can be in any that is wicked, or unconverted; who running in an unregenerate eſtate, with ſuch a full Careere ſometimes upon the rock of ſelf-murder; doe therein outſtrip others ſo farre, that they overſhoote themſelves beyond all bounds of ſalvation; and are all certainly damned, even in the judgement of men here on earth; who have no better eſteeme of them, but as of damned Reprobates, who by their owne meanes and procurement, periſh for ever, not onelyonly by and for the odious act of murdering themſelves; but together with that, for their former wicked impenitent life, and are not ſaved; principally for their unbeliefe: as our Saviour Chriſt ſaith, He that beleeveth not, is condemned already aIoh. 3.18..
§. 4. Of the examples of ſelf-murderers in Scripture.
2. Reaſon. Proving that all ſelf-murderers are damned.The ſecond argument, proving that all proper ſelf-murderers are damned; is, the examples of thoſe recorded in the Scriptures, who did murder thēſelves: as, Saul, Ahitophel, Zimri, Iudas &c. that were all reprobates and damned perſons.Examples. For, the Scripture ſpeakes not onelyonly of their fact of ſelf-murder,with condemning and deteſting of the ſame; but alſo, it ſo deſcribes the perſons themſelves that do it, that it makes it apparent that they are damned, and gives inſtance in none other that did it, but reprobately damned wretches.
So that, by induction of particular ſelf-murderers in Scripture, who were all reprobates and damned, we may ſafely conclude, that no ſelf-murderer is, or can be ſaved; ſeeing there can no Authentick inſtance be given of any ſuch, that ever was ſaved. And therefore, we ſhould not be conformable to thoſe in their damnable practiſe, with whom wee would not communicate in their laſt and finall eſtate of everlaſting damnation: but of this ſee more, cap. 15. §. 23. cap. 17. §. 7. argument 17.
§. 5. Self-murder is a ſin tranſcendent beyond Law and mercy.
3. Reaſon. Proving that all ſelf-murderers are damned.The third reaſon and ground, whereupon it is evident, that no ſelf-murderer can be ſaved, but are all damned, is the very nature of this horrible ſinne of ſelf-murder it ſelfe, taken in the full latitude thereof, in manner and forme of the greateſt anomie and enormity of it,The exceſſive hainouſneſſe of that ſinne. which neither can here conſiſt with true grace, in thoſe that ſo perpetrate it, nor will permit any that ſo do it to enter into Heaven, in regard of the hainouſneſſe of it, whereby it is without the pale and verge of mercy to be ſhewed to any that commit it.
Reaſon.The reaſon whereof is this; by the Goſpell, God offers mercy, upon repentance, to thoſe onelyonly, that tranſgreſſe againſt the Law of naturall reaſon, and of the poſitive Commandements of God, in thoſe kindes and degrees of ſinnes, the higheſt and moſt grievous whereof exceeds not, nor tranſcends the utmoſt limits and bounds of that, which humane reaſon properly, and Gods Law expreſly forbids and condemnes, and whereof inſtances may be given, that ſome in that eſtate, or in one parallel to it, have repented and beene ſaved.
The Lawes given to man have bounds.Becauſe, (to reſtraine mans preſumption in evill) mercy is intended and offered to penitent men, for ſinnes contained within certaine bounds, and limits, and not extended to inſinitneſſe of exceſſe, or malignity, with overthrow either of the univerſall Law of nature, or of the Law whereby God is, ſubſiſts, and acts his works: which would import that there muſt be neither God, nor Creature.
Theſe limits of mans pardonable ſins, are thoſe lawes of reaſon, or of Divine impoſition, which are proportionable, and reciprocally proper for men, binding them onelyonly to keepe them; (as every kinde of creatures are bound by their owne proper lawes; and the univerſe by the lawes that binds the whole and all its parts;) beyond or above the height of enormitie forbidden directly by them, for men to tranſgreſſe; they wrong and overthrow what they can, the very being and happineſſe both of the Creature and Creator; in which exceſſe of iniquity, beyond the higheſt kinds and degrees directly forbidden in the Law, there is no ſalvation to be had: becauſe, in that caſe, men are without and beyond the higheſt expreſſe extent of the lawes proper to men; for breaches whereof, mercy may be had by the Goſpell.
For ſinnes beyond the Law, no mercy.For, the Goſpell and Law have reſpect thus farre one to another, for their bounds and extent, that the vertue and benefit of the Goſpell extends onelyonly to ſave thoſe penitents, that are in danger to periſh, by ſinnes directly under, and within the compaſſe of the law proper to man: but, if man do ſin tranſcendently-preſumptiouſly, and properly againſt more univerſall, or higher Lawes, that concernes the being of God, or of the whole frame of the creation; the violating whereof naturall inſtinct, and divine horror may make us abominate; there is no comfort of the Goſpell, nor ſalvation to ſuch, as is apparent in the devils; into whoſe qualities, and order ſuch men do degenerate, by their tranſcendent ſinnes, beyond the liſt of thoſe, for which mercy may be had by the Goſpell, which reſpects pardon of ſinnes, limited only within compaſſe of that Law, which is properly given to man; and requires a modified juſtice, ſutable to the power man had at firſt to performe dutie.
Self-murder, is a tranſcendent ſinne, beyond Law.Now, ſelf-murder properly ſo called, is ſuch an extracategorian and tranſcendent ſinne, beyond or above the law of reaſon, or of divine impoſition proper to man, that it violates the frame of the Creation and the Majeſty of God himſelfe, (as well as his Law,) in endeavouring the deſtruction of both; from which horrible fact, both naturall inſtinct, and divine horror might reſtraine a man; if he had not put off humanity.
The ſinne of ſelf-murder is forbidden by Gods Law: Thou ſhalt do us murder. Whereunto it belongs only by reduction and Analogie, or proportion that it hath to murder, and not properly, but is a nameleſſe ſinne, properly belonging to a more univerſall and higher Law, that concernes God himſelfe, and the frame of the Creation: the tranſcendency of which ſin puts the doers thereof, without the pale of mercy.
§. 6. Self-murderers want true repentance.
4. Reaſon. Proving that all proper ſelf-murderers are damned.The fourth reaſon and argument, whereupon it is evident, that all proper ſelf-murderers, in that tranſcendent extent and forme, ſpoken of before, cannot be ſaved, but are all damned; is their want of true repentance for their ſinnes: without which there can be no ſalvation.
They want true repentance.That they want true repentance, and all other ſubſequent ſaving graces, neither in that eſtate can have the ſame, is thus apparent; if they have repentance, it muſt be either habituall and implicite in their diſpoſition; or actuall and explicite in expreſſions and deeds; or in both.
But, if it be neither way in them, then it cannot be in them at all, but it is neither way in them, ergo.
1. Habituall repentance.Firſt, habituall repentance they cannot have; becauſe, it is a penitent diſpoſition, that muſt be either infuſed by the holy Spirit; or acquired and purchaſed, by frequent acts and practiſe of repentance: but, neither doth the holy Ghoſt indow ſuch with the habituall diſpoſition of true repentante; becauſe, it is an Evangelicall grace whereof ſinners of that tranſcendencie beyond the Law are not capable; and where it is, it is accompanied with the body of other ſaving graces, which all ſuch perſons do want: nor yet have they got habituall repentance, by their long and conſtant practiſe thereof; ſeeing ſuch do alwaies live impenitent wretches in their ſins, without godly remorſe and new life.
2. Actuall repentance.Secondly, for ſuch perſons actually and indeed to repent ſoundly, and to life, at, or in their act of this tranſcendent ſelf-murder, they cannot; in regard that either they want time to doe it, if it were poſſible for them to repent; or, they want rather a heart ſavingly to repent; which requires both a divine principle within them, whereby they may be able to do it, and alſo ſome bleſſed meanes of Gods ordination, to exuſcitate and ſtirre up that power into act: the former a ſelf-murderer hath not; for the latter, God never ordained vile ſelf-murder to be a meanes of a ſelf-murderers repentance; neither attends ſuch mens leiſure, to give them repentance, when they liſt; who would not repent at his call.
By the tranſcendency of their ſin, theſe ſelf-murderers over-ſet themſelves, beyond the pitch of recovery. And if any ſuch ſhould happen to have time, betweene his vile act and his expiration, his ſorrow for ſuch an extraordinary and odious fact cannot be true ſaving repentance: becauſe, repentance in ſuch extremities, and alſo late, where there is no time to trie, and give proofe of the ſoundneſſe of it, is forced, and rarely true, and alſo repentance for one groſſe fact, or for a few, is not ſound, nor ſufficient for ſalvation; where a man ſtands guilty and impenitent for abundance of other finnes and corruptions, whereof he ought to repent, as well as of the other. And when and where was it ever knowne certainly, that any ſuch tranſcendent ſelf-murderer did ſavingly repent, although he had time betweene the blow and his departure?
And therefore, as no proper and tranſcendent ſelf-murderer doth, or can truly repent, ſo can he not be ſaved, but is damned, by and upon accompliſhment of that enormious and odious fact.
§. 7. The Churches Iudgement of ſelf-murderers.
5. Reaſon. That all ſelf-murderers are damned. By the Iudgment of the Church.The fifth and laſt argument, that makes it apparent that no proper ſelf-murderer is ſaved, is the ancient and conſtantly continued Iudgement of the Church touching the finall eſtate of ſuch perſons, which is expreſſed by her order and practiſe, in excluding them from the priviledges of Chriſtian buriall, as hath beene formerly ſaidaChap. 17. §. 7. Argument 9.; that ſhe will neither permit, nor allow that their bodies ſhall be brought to the grave with Chriſtian ſolemnity; as, with ringing of Bells, or ſinging of Pſalmes, or the like: nor that they ſhall be interred or buried in conſecrate ground or Chriſtian buriall, Pecreti ſecunda pars. cauſa. 23. quaeſt. 5. c. 12. Vlacuit.in common with the bodies of thoſe, all whoſe ſoules the Church hopes, in charity, are ſaved in Heaven: neither at their buriall, (where ever it be elſe) will the Church ſuffer any prayers, or reading of Scriptures to be uſed,Quiſe laqueo pertmunt, aut enſe recant, wanifeſtum ſi ſeclus borum ſit, nobiſcum non tumulentur. Rarmundus. as may intimate to others any comfort, or hope of their ſalvation.
Their wills ſhe makes void, as of perſons that, having caſt away their ſoules, have nothing left, nor power to diſpoſe of any thing, ſhe deemes it unreaſonable for ſuch to have their wills ſtand, who do, in ſo high a degree, withſtand and counterveen the will of God.
Barring them from Chriſtian buriall.Neither, at any time after their buriall, will the Church allow, or permit that any commemoration ſhall be made of the names of any ſuch, in the ſuffrages or ſolemnities of her divine ſervice, (as anciently the manner was to deale with thoſe, of whoſe ſalvation ſhee did not deſpaire.)
That by this omiſſion it might be manifeſt, how ſhee abhorred ſelf-murderers, and their vile practiſe, and that their names might bee extinct, and rot, whoſe ſoules ſhee conceived were damned: ſhe would not have them remembred, or regiſtred by her to their honor, that were ſo dead; or to the comfort of the living, either in regard of the fact, or in reſpect of the finall eſtate of the perſons, whoſe names ſhe conceives are razed out of the booke of life.
For, if ſo bee that the Church did, in charity, conceive that the ſoules of any proper ſelf-murderers had communion after death, in place, ſtate and bleſſedneſſe, with the ſoules of thoſe that are ſaved; why then ſhould ſhee, or could ſhee juſtly exciude the bodies of thoſe ſelf-murderers from communion, in Chriſtian buriall, with the bodies of the godly, and heires of ſalvation?
And, if the Church had any hope of the ſalvation of ſelf-murderers, why ſhould ſhe deny the uſe of thoſe meanes of ſolemnities, of reading of Scripture, of ſaying godly prayers, and of making honourable commemorations of their names in publick divine aſſemblies and ſervice, whereby the Church her ſelf might be comforted, and alſo the diſconſolate friends of ſuch parties might be cheered, touching the goodneſſe of the finall eſtate of ſuch ſelf murderers?
Why ſhould the Church deny any of her common priviledges to any that ſhe conceives to inherit the priviledge of enjoying the kingdome of Heaven? it cannot be done, only for terror to the living, that they may not dare to do the like; becauſe, the Church, the pillar and ground of truth a1 Tim. 3.15., will not do ſo much wrong and injuſtice to the dead, to effect any good; for doing whereof ſhe hath other, and thoſe warrantable meanes ſufficient; yea, even the Roman Church leaves no place of hope for ſelf-murderers, ſo much as in purgatory; but abandons them all to hell without redemption, by all which the Church makes it manifeſt, that it is her Judgement that none ſuch are ſaved; but are all damned: whoſe very externall goods are judged, by the Church and Commonwealth, to be execrable; and, in that reſpect, are made a deodand.
And therefore, upon all the foreſaid reaſons, and arguments, I conclude that no proper ſelf-murderer, in manner aforeſaid, can be ſaved, but are all damned.
§. 8. Of certaine uſes.
Obſerve.From what hath beene ſaid, touching the finall eſtate of proper ſelf-murderers, we may obſerve, for our uſe;1. firſt, that none but reprobates and damned perſons do breake out into this tranſcendent, direct and proper ſelf-murder: ſo that, it is proper only for reprobates and damned perſons to do it, in the perfit height, and greateſt enormity of it; and is not incident to any good body that ſhall be ſaved, to do it, in that manner.
2.Secondly, the conſideration of the finall damnable eſtate of thoſe ſelf-murderers, in reſpect of that fact, may make ſelf-murder odious and formidable to all people; leſt by their venturing and approaching neere to the brinks of that deſperate gulph, they ſhould fall in; to the everlaſting deſtruction both of ſoule and body: which ſhewes the deſperate madneſſe of thoſe, that wilfully ruinate themſelves for ever, in this manner, by ſelf-murder.
§. 9. Certaine objections anſwered; and firſt touching the nature of ſelf-murder.
Objections.There remaines now certaine objections to be anſwered, which may be made in favour of proper ſelf-murderers, for their ſalvation, which are eſpecially three.
The firſt of them may be pretended to be taken from the nature of ſelf-murder, alledging that the ſame is not ſo hainous a ſinne, but that the doers thereof may bee ſaved.
1. From the nature of ſelf-murder.Firſt, becauſe, if we conſider ſinnes as they are committed againſt the Goſpell, onelyonly the ſinne againſt the holy Ghoſt is called a ſinne unto death a1 Joh. 5.16., which never ſhall be pardonedbMat. 12.31.. Self-murder is not that ſinne, and therefore may ſeeme to bee pardonable, and the doers thereof ſaved.
2.Againe, if wee do conſider the ſinnes committed directly agaiſt the Law, there is none of them deſperately unpardonable; becauſe they all, and every of them may, upon repentance, be cured by the Goſpell, which is of equall extent to the Law, to be able to repleave and ſave all that the Law condemnes.
And of the ſinnes committed againſt the Law, ſome (as ſpitefull blaſphemy againſt the Majeſty of God, and the like;) may in the true nature of them ſeeme to be more hainous than ſelf-murder; both, in regard of their more direct and malignant oppoſition againſt God: and alſo for their greater diſtance in nature from pardon.
Anſw. 1. The ſin againſt the holy Ghoſt.To this objection, that caries with it a countenance of probability: I anſwer, firſt, touching the argument taken from the ſin againſt the holy Ghoſt, it is to be conſidered that, that ſin is unpardonable, and they damned that do it, onelyonly in reſpect of that deſperate oppoſition, whereby the committers of it do ſpitefully oppoſe and reject Chriſt and his Goſpell, the very only meanes whereby they can be ſaved; ſo that there remaines no further, or other way, or help for ſalvation; and alſo becauſe, that ſinne is ever infallibly accompanied with finall impenitency; which alwaies makes a man uncapable of grace and ſalvation, which none can have but true penitents.
How ſelf-murder is equivalēt to the ſinne againſt the holy Ghoſt.Self-murder hath that in it, which is in the ſin againſt the holy Ghoſt, in reſpect whereof it damnes, and is unpardonable; which is both finall impenitency, in regard that a ſelf-murderer, by that ſinne in the perfection of the anomie of it, doth ſo indiſpoſe himſelfe, and ſhuts up and ends his life by, and in ſuch a horrible tranſgreſſion, that hee cannot poſſibly repent, nor conſequently bee ſaved. And alſo, equivalent and anſwerable to that ſpitefull rejection of Chriſt, his grace, and Goſpell, in the ſin againſt the holy Ghoſt, by the living; there is in ſelf-murder the cutting off of one ſelfe (by his owne hands in this death,) from grace and ſalvation, to be gotten only in, and by life.
So that, in theſe reſpects, ſelf-murder is as certainly damnable, and the doers thereof reprobated, as is the ſin againſt the holy Ghoſt, and the committers thereof. For, although of the ſin againſt the holy Ghoſt it be preciſely ſaid, that it ſhall never be forgiven, and that the committers thereof are certainely damned; yet, it is neither ſaid, nor is true that none, but ſinners againſt the holy Ghoſt, have their ſinnes not forgiven to them, and are damned, ſeeing the contrary is abundantly certaine; and the wicked quality, and impenitent diſpoſition of ſome perſons, ſo depraved and vitiated by their ſins, makes the ſame to be in them unpardonable; which brings them to the ſame finall ſtate with ſinners againſt the holy Ghoſt; it matters little for a mans comfort, that is to be put to death, whether he be hanged for felonie, or for burglarie, ſeeing for either of them his death is the ſame.
2. Self-murder a tranſcendent great ſin.Secondly, I anſwer touching the compariſon made betweene ſelf-murder and other ſinnes, committed againſt the Law, that ſelf-murder is a greater ſin, than any that can be directly and properly committed againſt and within any precept of the Law, for which the committers of the ſame may have grounded hope of forgiveneſſe; becauſe, ſelf-murder is a tranſcendent ſinne, as hath beene ſhewed in the third reaſon; tranſcedents are ever larger and greater than ſubordinates; and it is a ſinne condemnable by more, and ſtronger reaſons and arguments, than any other ſinne committed againſt and within the compaſſe of the Law: as the ſame is more grievouſly injurious to more objects, and tranſgreſſes more Lawes, naturall, divine, and humane; and therefore, it muſt needs be the greater ſinne.
Alſo the eſtimate of the greatneſſe and unpardonableneſſe of ſinnes as they are in offenders, is not wholly to be made by conſideration of their abſtract nature; but ſpecially the ſame is to bee made by the quality and diſpoſition of the committers of them, whoſe perſonall and actionall circumſtances in doing of thē, much aggravats, or extenuats the ſame. For, pardon, or not pardon of ſins depends more upon the penitencie, or impenitency of the offenders, than upon the nature of their ſins; abſolutly and abſtractly conſidered, the fact of ſelf murder is ſuch a ſinne, as no man penitently diſpoſed can commit, and it cuts him (that doth it) off finally from all repentance, and conſequently from ſalvation.
Self-murder moſt dangerous for a mans ſoule.Of all ſinnes againſt the Law, ſelf-murder is moſt dangerous and pernicious for a mans ſoule, to bring it to damnation: both becauſe, it excludes all care, and meanes of a mans ſalvation, which if a ſelf-murderer did regard, he would not venture in the laſt period of his life, upon a courſe ſo contrary to it; and alſo, it puts the ſelf-murderer into ſuch an eſtate and diſpoſition of ſinfulneſſe and averſeneſſe from God and his will, in purſuing of his owne wicked luſt, that he is not, nor can be capable of grace, nor is in the way of ſalvation, whereunto ſelf-murder is moſt contrary, by his laſt act of horrible ſin, in the cloſure of his life.
And therefore, it is apparent that, for any thing in this objection alledged, there is nothing from the nature of the ſin of ſelf-murder, properly ſo called, that can give any comfort of ſalvation to ſelf-murderers, or can warrant us to hold probably, and in the judgement of charity, that they are not all (generally conſidered) utterly damned.
§. 10. Touching Examples of ſelf-killers.
2. Object. Is from examples.The ſecond objection, that may be made, in favour of the ſalvation of ſelf-murderers, is taken from examples of Sampſon, Pelagia, and many others that in the Primitive Church killed themſelves, and are acknowledged to be ſaved. Therefore, it may ſeeme probable that ſome ſelf-murderers may be ſaved.
Anſwers. 1. That Sampſon is no ſelf-murderer.To this objection I anſwer, firſt, touching Sampſon, that he was no ſelf-murderer directly; nor, in that point of ſo dying, indirectly; the reaſons whereof are evident.
Reaſons. 1.Firſt, becauſe his intention, will and endeavours were not directly, or primarily, but only accidentally to kill himſelfe; but, in all the aforeſaid reſpects, he was wholly bent to deſtroy his enemies the Philiſtims; which he could not doe, but with, and by the death of himſelfe: which is apparent by the ſtory, Iudg. 16.28.
2.Secondly, he was a Iudge of the people of Iſrael, to free and avenge them of their enemies the Philiſtims; and therefore, by vertue of his office, was warranted to deſtroy them, as he ſhould be able; in which execution, although he periſhed through his owne voluntary act, according to his owne certaine foreknowledge; he could not be a ſelf-murderer; from which ſinne his office and calling of God to that work freed him.
3.Thirdly, for that act, and laſt worke of Sampſon, whereby himſelfe died; God called him to it, that then and there he might ſo do it, both by his providence, giving him ſuch an opportunitie againſt his enemies ſo aſſembled, as he could never have the like againe; and alſo, by the extraordinary ſupernaturall aſſiſtance of the Spirit of God that came upon him,Spiritus latenter hoc juſſerat. Decreti ſecunda pars, cauſa. 23. c. 9. ſi non licet. and ſtrengthned him to do the deed: which it never doth for any wicked act; which is rather the work of the devill. Whereby it is manifeſt that Sampſons act was not ſelf-murder.
4.That Sampſons act was warrantable, and no fact of ſelf-murder, is evident, by his intending, and going about it in ſubordination to God, and his will, manifeſted by his Spirits aſſiſtance, and obtained by lawfull and pious prayer, which no ſelf-murderer doth; who preferre their owne wills above Gods; in ſatisfying whereof, they cannot comfortably pray for Gods aſſiſtance to doe the deed, which in their owne conſciences they know is unlawfull and wicked; and therefore, were horrible to entreat him to be an actor of the ſame with them.
5.Fiftly, this laſt act of Sampſon is ſpoken of in the hiſtory of it, Iudg. 16.30. with commendation; when it is ſaid that the dead which he ſlew at his death, were more than they which he ſlew in his life: and Heb. 11.32. himſelfe is honoured among the faithfull, as being one of them: whereas the facts of ſelf-murder, and the perſons of ſelf-murderers are never ſpoken of, but with aſperſion of blame and diſgrace; and therefore, Sampſon is no ſelf-murderer.
6.Sixtly, things may be done lawfully in a type of figure upon divine inſtinct, or ordination; which otherwiſe were unlawfull to be done: as, a Certaine man of the ſonnes of the Prophets, ſaid unto his neighbour, in the word of the Lord, ſmite me, I pray thee: and the man refuſed to ſmite him: then ſaid he unto him, becauſe thou haſt not obeyed the voice of the Lord, behold, aſſoone as thou art departed from me, a Lyon ſhall ſlay thee: and aſſoone as he was departed from him, a Lyon found him, and ſlew him. Then he found another man, and ſaid, ſmite me, I pray thee; and the man ſmote him, ſo that in ſmiting he wounded him, 1 King. 20.35, 36, 37. Which act otherwiſe had beene unlawfull; that here, done upon divine command, and for a type, or figure, was good.
Sampſons manner of ſo dying was a type or figure of Chriſt; who by his death ſlew more, than in his life: and therefore, in this reſpect, it was lawfull, and he no ſelf-murderer.
2. About Pelagia and others, not ſelf-murderers.Secondly, I anſwer, touching Pelagia, and others in the Primitive Church, who killed themſelves to avoid, either doing of ſin themſelves, or ſuffering ſin to be done upon them, that they were charitably thought of, and favourably cenſured; becauſe of their precedent pious godly life, and of their good intention, although the act were wicked; and are excuſed, 1. By allegation of their ignorance of the morall nature, and of the danger of the fact to their ſoules: 2. And by the ſuddaine invaſion and ſurpriſall of them, by violence of their unadviſed paſſions: which can be no preſident for ordinary practiſe, either to warrant the fact to be lawfull, or to comfort the perſons doing it with expectation of the like event, and ſafety. But of this ſee more cap. 12 § 5. and cap. 15. §. 23. and cap. 17. §. 7. argument 17. & ſupra § 4.
Whereby it appeares evidently that thoſe, and ſuch perſons were not proper ſelf-murderers, and ſo not of that number, and ranck of ſelf-killers, that are, certainely, and finally, excluded from ſalvation. And ſo, this objection is of no force againſt the former concluſion of the damnation of all proper and tranſcendent ſelf-murderers; becauſe, the inſtances given are inſufficient, and impertinent to make proofe, or to give any comfort and hope of ſalvation to any proper ſelf-murderer, in regard that the ſame are of another kinde; for, although, by falling by their owne hands, or meanes, they were ſelf-killers; yet they were not proper and direct ſelf-murderers; ſeeing theſe two are not alwaies convertible, and of equall extent, as hath beene ſhewed.
§. 11. About antecedent Prayer and repentance for pardon of ſinnes to come.
3. Object. From mens preparation to God-ward, before they murder themſelves.The third objection, that may be alledged in favour of the ſalvation of ſelf-murderers, is that a ſelf-murderer purpoſing, and reſolved to murder himſelfe; may, before the fact make his peace with God, by humiliation and repentance for all his ſinnes paſt, and in particular for his hainous ſin of ſelf murder to come; praying inſtantly to God to forgive him both the guiltineſſe and puniſhment of that vile fact, that he is bent ſuddainely to do; and beſeeching him, through Chriſt and his merits, to receive him into mercy, and to ſave his ſoule; for the ſame, caſting himſelfe upon, and beleeving in Chriſt. And ſo, thereupon diſpatches and murders himſelfe, by his owne meanes, or hands; hoping and expecting to be ſaved: whereby, and in which caſe, ſuch an one ſeemes to die in a good minde, in peace with God, and in charity with all the world; and in an eſtare ſure enough of heaven for his ſoule, and of perfection of ſalvation for both, at the reſurrection, and great day of Judgement.
Anſwer. A ſelf-murderer cannot make peace with God.To this objection, I anſwer, that no man can make, or be at peace with God; when and ſo long as he wilfully intends and perſiſts in ſuch a ſinfull courſe, or practiſe, as offends, enrages, and makes God his implacable enemie, in that caſe: ſuch is the ſtate of an indivertibly-reſolved ſelf-murderer; and therefore, it is impoſſible that, ſo long as he is in that minde to murder himſelfe, he can make, or be at peace with God; whom, by his vile ſin, he inrages againſt him, ſo that he cannot die that way, but in vengeance from God; both thereby puniſhing his former ſinnes, and alſo thus diſpatching him away to hell.
Antecedent prayer and repentance for ſelf-murder is uneffectuall.Neither can any man truly repent before hand, for that groſſe ſinne, which he is purpoſed, and fully bent to do afterward; notwithſtanding that he knowes the ſame to be directly contrary to Gods will, and to his own ſalvation. Neither can any mans precedent prayer be effectuall with God, for to obtaine pardon of a vile enormious ſin, that he deſperatly and unreſiſtably intends to perpetrate againſt the will of God; which I will manifeſt by three ſtrong reaſons.
Reaſons. 1. Such prayer condemnes the ſelf-murderer.Firſt, Repentance, and Prayer to God for pardon of the vile ſin of ſelf-murder, that a man purpoſes to do; doth manifeſt, it is in him, not a ſinne of infirmity, but a moſt preſumptuous ſin, which he doth ſo adviſedly, deliberatly, wittingly, and willingly go about: and therefore, in that caſe, is farre from true repentance, and hath no ground for him to dare to come before God, to pray for ſuch a thing, neither can he hope to be heard in ſuch a prayer, which helps onelyonly to condemne him, if he do the ſinne: becauſe, thereby he witneſſes and teſtifies againſt himſelf, that ſuch an act of ſelf-murder is wicked and ſinfull, and that he doth adviſedly and preſumptuouſly intend, and do it; and therefore, for his doing of it, may moſt juſtly and certainely looke to be damned.
And againe, by ſuch an antecedent prayer, repentance and pretended reconciliation to God, ſuch a ſelf-murderer doth but beg of God leave, that he may ſecurely ſinne, in that horrible manner, and fact, without feare, or check of conſcience, or touch of puniſhment: which is to deſire, that God would be unjuſt; by ſhewing mercy, contrary to his nature and truth, to preſumptuous ſinners, in their act of ſo ſinning: and ſo by that kinde of humiliation, and prayer to God, for favour in their purpoſe and act of ſelf-murder, they make God a partie acceſſary to their ſinne, and to be ſinfull, by his aſſiſtance of them in their vile practiſe.
Such perſons abhorre not the ſinne, but the puniſhment; and would have heaven by their owne way, contrary to Gods; which cannot be.
2. Such prayer is not of faith.The ſecond reaſon, proving the unlawfulneſſe, and uneffectualneſſe of the antecedent repentance, and prayer of ſelf-murderers, for pardon for the ſin, that they purpoſe to commit, is; becauſe, ſuch a prayer cannot be of faith, whereby they ſue to God for a pardon ante factum before the deed be done; which is nothing elſe but the grant of a diſpenſation for them to ſin, in moſt vile manner, which is moſt unlawfull to be deſired; for which there is no warrant, and it is moſt impoſſible for God to grant; becauſe, thereby hee muſt not onelyonly diſpenſe with the puniſhment of the fact, contrary to his juſtice: but alſo he muſt approve of the deed to be done, as lawfull; contrary to his nature, and will. For, both the allowance of the fact, and alſo exemption from puniſhment are comprehended in a diſpenſation.
But, God can neither lye, by ſhewing mercy contrary to his truth, nor yet can approve any ſin, ſo as it ſhould be no ſin in the doer, and act of it: which is a contradiction. True repentance lyes ſpecially in abhorring, forſaking and reforming of ſin; both for the habit, and for the act of it; which, in this caſe, a ſelf-murderer doth not; and therefore, doth not repent, neither of his other former ſins, nor of this; for the ſame reaſon of repenting for the one, is for the other.
3. It is unwarrantable.The third reaſon of the vaineſſe of ſuch repentance and prayer, made by ſelf-murderers, is; becauſe, the ſame wants all warrant: For, repentance can be onelyonly of ſins committed and paſt, or preſent, and not of ſins to come; whereof a man (in that reſpect) cannot be guilty; becauſe, a thing to come is yet a non ens, or nothing; it is not certaine it ſhall be: and all ſins for time to come ſhould be utterly reſolved againſt, and withſtood, with prayer to God for grace, that wee may never bee able to doe them.
Pardon of ſins is craved by prayer, and granted by God, onelyonly for ſinnes commited; and not before they be done: for, pardon followes upon repentance; which is properly of ſins done, and not of ſinnes purpoſed to be done. True repentance changes, both a mans ill purpoſes and practiſe; contrary to the courſe and diſpoſition of ſuch a ſelf-murderer, whoſe repentance and prayer tends to incourage him more boldly to ſinne; by a moſt vile fact of ſelf-murder: he cleaves to the ſinne, and practiſes it; the puniſhment whereof he would avoid, which are individuall companions.
It is a ſtrange madneſſe for a ſelf-murderer to conceit, or preſume, that God, upon his prayer proceeding out of a wicked minde, and from an ill intent, will grant him his requeſt and will, for the ſalvation of his ſoule, when as he will not yeild to the will of God, who forbids the horrible ſin of ſelf-murder.
Note.Touching ſuch ſelf-murderers beleeving, hoping, and caſting themſelves upon Chriſt for ſalvation; I grant, they may have deſires of ſalvation; but it is onelyonly to be had in Gods way, and therefore, they cannot have it in their own. True faith and hope they cannot have; becauſe, the ſame cannot conſiſt with ſuch raigning and adviſed preſumptuous ſins; neither have they any ground to beleeve, or hope that any, in that caſe, can be ſaved.
To caſt themſelves upon Chriſt for ſalvation I deny not; as the fooliſh Virgins that knocked to be let in; but Chriſt will be Saviour to none, that will not ſubmit to him for to be their King; to be ordered by him, in all things.
Although multitudes come and caſt themſelves upon Chriſt for ſalvation by him, yet hee receives, and ſaves none but ſuch as come firſt to him, in all humilitie and obedience, to be cured of their ſinnes, and to be ruled by his Lawes.
Preſumption.The hope and expectation of the ſalvation of ſuch ſelf-murdering perſons when they die; is but groundleſſe preſumption, in regard that their abuſe of religious practiſes of prayer and the like, and wretched dallying with God, in ſo wicked a minde, and to ſo vile an end, doth aggravate their ſin, and makes them much more culpable and ſubject to eternall damnation, than if they had forborne the ſame: the expectation and deſire of the wicked, and hope of the hypocrites ſhall periſhaProv. 10.28. Job. 8.13. Pſal 112.10..
They that do to themſelves an act of the greateſt hatred and hoſtility in the world, in murdering themſelves, cannot properly be in charity with others; God, or men.
And to die in peace, and in a good minde they cannot, whoſe mindes at their laſt gaſpe, are perturbed, troubled, and ſet upon a moſt horrible vile act of ſelf-murder; attended upon with all horror from Heaven and hell, to their everlaſting confuſion.
So then it is apparent, for ought that can be ſaid in favour, or hope of the ſalvation of any proper ſelf-murderer; that there is no probability of the ſalvation of any of them, but that they are all damned; according to the former concluſion.
And therefore, we are to beware that, upon no pretence, we approach neere to that ſin, which brings to ſo certaine and eternall deſtruction.