Lifes Preservative Against Self-Killing, Tract · Chapter 19
CHAP. 19. Antidotes for prevention of ſelf-murder.
§. 1. What we are to do of our ſelves, to prevent ſelf-murder.
The kinds of Antidotes. three.IT followes now that wee conſider the Antidotes and meanes whereby ſelf-murder may be prevented: which are of three ſorts.
Firſt, that which wee are to uſe in private by our ſelves.
Secondly, thoſe that we are to uſe joyntly with others.
Thirdly, thoſe that are to be uſed by others, about thoſe that are under the ſtrong temptations of ſelf-murder.
1. Meanes by our ſelves to prevēt ſelf-murder.The meanes that we are to uſe by our ſelves, whereby we may prevent ſelf-murder are ſpecially eight.
1. To be in ſtate of grace.Firſt, to prevent the prevailing temptations of ſelf-murder, we ſhould be carefull of our ſpirituall and morall eſtates, that the ſame be good: both, by being in the ſtate of grace and favour of God, by faith in Chriſt, whereby we may have comfort, in the forgiveneſſe of our ſins,aPſal. 32.1. and in aſſurance of Gods promiſes, 1 Cor. 3.22. Rom. 8.28. and may have ſupply of all neceſſary ſtrength againſt all execrable temptations, by our depending upon God in Chriſt, who will not ſuffer us to bee tempted above that which we are able to beare.
Holy lives.And alſo, our care for our morall eſtate, that the ſame may be good, ſhould be, that our lives and converſations be holy, in compleat obedience to Gods Word: and that, for the ſinnes that trouble our conſciences, we ſhould in true repentance labour to get the pardon of them;Repentance. reſolving and ſtriving againſt all ſin and iniquity for time to come, whereof ſelf-murder is one, and ſo it will be deteſtable to us, as we are regenerated.
By this courſe, we ſhall not onelyonly cut off the occaſions of ſelf-murder, ſuch as the horror of conſcience, and matter of ſin; but ſhall alſo be accompliſhed with all needfull ſtrength againſt that evill; beſides that, hereby wee ſhall be in an eſtate more ſpecially priviledged from ſelf-murder; and out of which a man can have no ſecurity, no not againſt himſelfe, from this fact.
2. Indowment of vertues. 1. Humility.Secondly, to prevent ſelf-murder, we ſhould labour for humility and ſelf-denîall, which our Saviour commended to his Diſciples, Mark. 9.35. and Mark. 8.34. For, pride, in over-valuing our ſelves, and ſelf-will, in headſtrongneſſe in our owne way, do often bring men to ſelf-murder.
2. Contentmēt.We ſhould alſo endeavour to be content and cheerefull in our preſent eſtatesaRom. 5.3., whatſoever the ſame be, ſo long as we are in Chriſt: 1 Tim. 6.6.theſe vertues are ſo contrary to the temptations of ſelf-murder, and doe ſo indiſpoſe the ſubjects, wherein they are, to ſuch a fact, that they utterly exclude ſelf-murder.
How to get theſe vertues.The way for a man to attaine theſe vertues, is
1. Conſideration of Gods wiſdome and goodneſſe.Firſt, the ſerious conſideration of the infinite Wiſdom and Goodneſſe of God; whereby we may know that his will in all things is the beſt; both, for the rightneſſe and goodneſſe thereof to us, in all his dealings with, and concerning us; to whom, we know, all things worke together for good while we ſerve him.bRom. 8.28.
2. Our eſtates better than our deſerts.Secondly, wee are to conſider that our eſtates and troubles, what ever they be, are much better, than wee do deſerve, which wee cannot amend, but make much worſe by ſelf-murder.
3. Others better ſuffer more.Thirdly, wee are to caſt our eyes upon many others, who are farre better than wee; and doe patiently ſuffer much worſe, and heavier things than we doe, at the hands of God, in this world.
4. God our Father orders all things.Fourthly, wee are to obſerve in all the matters of our diſcontentment, that the ſame is wholy ordered by our loving Father; without whoſe providence a haire cannot fall from our heads; who moderates our afflictions and croſſes, how great and how long they ſhall be; gives ſtrength to beare them; grace to profit by them; and directs them all to an happy end.
5. The end of our troubles good.Fiftly, we are to conſider the end of all our croſſes and troubles; both that which God intends and propounds; and alſo that which we, by patient waiting for, ſhall at laſt obtaine: which is (in thoſe that feare God) ever glory to God, and increaſe of happineſſe to our ſelves, as the Apoſtle Paul tells us, 2 Cor. 4.17. and alſo St. Iames tells us of Iob, Iam. 5.11.
Note.Therefore, in all troubles, we muſt be carefull that we fixe not our eyes upon their beginnings and preſent countenance; leſt wee deſpaire, or faint; but that we looke through them, to the comfortable fruit and end thereof; which will contentedly uphold our hearts in hope; as did our Saviour. Heb. 12.2.
3. live by faith. Habakuk 2 4.Thirdly, to prevent ſelf-murder, we muſt be carefull to live by faith in all eſtates; after that we are firſt thereby ſpiritually made alive in Chriſt.
4. Withſtand temptations and feare.Fourthly, to prevent ſelf-murder, when we are under the temptations of it, wee muſt not yeeld too much to them; or be negligent and faint-hearted to reſiſt, or ſhake them off: as thoſe doe, who give too much way to the feare of killing themſelves; which they manifeſt divers wayes, as 1. Inforbearing lawfull uſe of weapons, or knives. 2. Shunning to goe upon lawfull calling, into ſolitary retired places; over waters, bridges, upon battlements of houſes; or neere ſteepe downe places; when they have motions of ſelf-murder in their minds, 3. Shunning to be alone, or in darke places.
Feare entertained is harmfull.Theſe entertained feares of ſelf-murder doe much incourage and advantage the devill againſt us, and doe hurt our ſelves; ſeeing that what evill men doe ſtrongly conceit, and feare they ſhall doe, they cannot be quiet untill they fall upon attempting the doing of it indeed.
And therefore, wee muſt remember to reſiſt the devill that hee may fly from us bIam. 4 7.: at firſt, wee ſhould deſpiſe and outface the temptations of ſelf-murder, that wee may expell the feare of it; which by reſiſtance and …, doth often vaniſh away.
But, if ſo be that the temptations of it doe prevalle, to ſome kind of reſolution to kill ones ſelfe; then are ſuch to avoide all the meanes and opportunities, whereby they may accompliſh that wicked deſigne: and to uſe all the helps they can againſt it.Note.
5. Good imploiment.Fiftly, to prevent ſelf-murder, we ſhould be conſtantly and diligently imployed in holy and civill exerciſes of our callings, that wee may ever bee found in Gods way, and well imployed: as Ierome adviſeth his Friend, that hee ſhould alwayes be doing ſome good worke, cFacito aliquid operis, ut teſemper inveuiat diabolus occupatum. Hieron: ad Ruſticum.that the devill, when he comes upon us, may alwaies find us well occupied. And that we may not be weary with any one exerciſe; or that the devill ſhould intermingle his temptations with it; it is good for thoſe, that are under temptations of this kind, to ſhift their exerciſes often, that Satan may never find us within his verge of idleneſſe, or bad imployment;Note. whereby he may ſeate upon us,Inveni in meo. or challenge us, for that he found us within his walke, or precincts.
Give not way to horrible motions.If wee be in prayer, reading, meditation; or any other lawfull neceſſary imployment; we muſt beware that wee give not way to horrible motions of the devill, perſwading us to kill our ſelves; ſo that thereupon we ſhould breake off our exerciſes, or neglect the duties of our callings; to pore and muſe upon, or to bee taken up with ſuch motions; which are better defeated by our abhorring and contemning of them, and by our proceeding in the purſuit of the duties of religion, and our callings, from one thing to another, whereby wee may baniſh thoſe motions of ſelf-murder; caſt them off, and out of ſight, which cannot conſiſt with ſuch good thoughts and imploiments.
6. Faſting and prayer.Sixtly, that we may prevent ſelf-murder, when we are in conflict with the temptations thereof, wee are to faſt and pray againſt it: for the motions thereof are like to that kind of unclean ſpirits, that are not caſt out, but by faſting & prayer aMark 9 29..Note. The more unnaturall and horrible that any evill motions are, the more hardly are they ejected, when they have poſſeſſion of a man: becauſe of the greatneſſe and violence of their ſtrength; and of the weakneſſe and ſubjection of that which ſhould withſtand, or expell them; that now the ſame muſt be done by a more powerfull and immediate hand of God, when man is inſufficient.
Application of the word againſt temptations.Alſo, application muſt bee made of the Word of God againſt ſuch temptations of ſelf-murder, by well conſidering the precepts, promiſes, and threatnings of the Scripture; whereby the feare of offending God, and of the damnation of our ſoules may powerfully reſtraine us, from any ſuch wicked act; when wee conſider the extreame and unrecoverable evils of it, farre exceeding any good, or profit that can be had thereby.
7. Right ordering of our thoughts.Seventhly, for antidotes againſt ſelf-murder, we ſhould carefully conſider what we would ſay, out of adviſed Iudgement to another, in that caſe, labouring under ſtrong temptations to kill himſelfe; and deſiring our counſell and help what to doe therein. Would any ſober, or reaſonable man perſwade ſuch an one to yeeld to the temptation, and kill himſelfe?As we would ſay to another in that caſe. or would he not rather diſſwade him, by all the arguments and reaſons he could, from doing of it? for, if he may perſwade one man to kill himſelfe, then why may he not likewiſe perſwade all men, in the ſame caſe, to do the like?
A man under temptations of ſelf-murder, ſhould urge upon himſelfe the ſame concluſion, not to kill himſelfe; forced and backed by the ſame reaſons and arguments, that he doth upon another in the like caſe; by which application to himſelfe, he may well reſolve, and fortifie himſelfe againſt all ſuch temptations and intentions of ſelf-murder.
Note.And againe, wee ſhould conſider, what we would, or could reply to another man; if any ſuch ſhould perſwade us to kill our ſelves, upon thoſe reaſons and arguments; whereupon our temptations are grounded, that move us to ſelf-murder. And ſo, we ſhould apply the ſame to anſwer our owne ſelf-murdering motives and motions: whereby we ſhould ſmother and deſtroy the firſt conceptions of a monſtrous brood.
To make ſelf-murder vile in our eyes.And finally, we ſhould upon every motion of ſelf-murder, think and conſider of all the things and reaſons, that we can, to make that fact vile and odious in our eyes; and to terrifie us from daring to reſolve to doe it; and withall we ſhould not entertaine, but reject the leaſt thought of any thing, that may ariſe in our mindes; or be otherwiſe ſuggeſted to incline us; or be a protence, or ſtarting hole to encourage us to doe ſuch a vile fact, or any other evill, contrary to Gods ſacred word. By which ordering of our thoughts, the reſolutions of ſelf-murder would bee utterly excluded and daſhed.
8. Confeſſion.Eighthly, the laſt antidote that a man alone by himſelfe can uſe, to prevent ſelf-murder is, when all his other private endeavours prove uneffectuall, (or rather in the firſt place, when he feeles his ſoule troubled) and not able to overcome his temptations of ſelf-murder; which by ſecreſie and concealment of them, doe ſtill more and more grow upon him, and prevaile; that hee is in great danger to be overcome by them, and to yeeld to kill himſelfe: then is hee to open his eſtate, and confeſſe the ſame to others, who can and may help him; according to the Apoſtles commandement, Iam. 5.16. For, both the worke is eaſily done, and the burthen lightly borne, that hath the help of many hands: and alſo vent of the minde, by confeſſion, doth often give eaſe to an oppreſſed heart; and upon diſcovery, the devill many times gets him gone; and his temptations vaniſh;Compariſon. as thieves, that dare not harbour where they are revealed; and the Country is up, by a hubbub raiſed in purſuit of them; and as the foggie vapoures, that are diſſolved and ſcattered by the heat of the Sunne riſen, and ſhining upon them.
§. 2. Caveats and obſervations about confeſſion.
Caveats about confeſſion.Touching this confeſſion, in this caſe fower things as Caveats are to bee carefully obſerved; that men under ſuch temptations may have good by this courſe.
1. Caveat.Firſt, they are to bee circumſpect and warie whom they chooſe to open their ſtate, and confeſſe themſelves to.
That they be not people undiſcreet; or of weake Judgments, and little experience in ſuch caſes of conſcience;Not to undiſcreet. Whereby ſuch an afflicted perſon ſhall have no benefit by them; but, both he and they perhaps much hurt, by ſuch Phyſitians of no value; who may be infected themſelves with that mans diſeaſe which they cannot cure: as were the Egyptian Magicians.
Not to blabs.Neither muſt ſuch a man make choice of blabs of their tongues; whoſe knowledge of ſecrets is but fuell of common ſcandall and offence. To whom to confeſſe. 1. To his owne Miniſter.But of all perſons that a man in this caſe ſhould open and confeſſe his ſtate unto; he ſhould ſpecially make choice of his owne Miniſter, becauſe, hee is neareſt in relation and duty to him; as a Father to his Child; he knowes beſt, for underſtanding and experience, how to diſcerne his griefe; and how to ſpeake fitly, and ſeaſonably to his comfort: from whom helpe and conſolation may be better expected, and come with more authority and ſweetneſſe, than from another; in regard of his office, and parts; being one of a thouſand, Iob. 33.23. The words of whoſe mouth God creates to bee a comfort aEſay. 57.19.. The promiſe for effecting ſuch a worke is ſpecially made to the Miniſters of Gods word; when our Saviour ſayes, Whoſeſoever ſins ye remit, they are remitted unto them bIoh. 20.23., and whatſoever thou ſhalt looſe on earth, ſhalbe looſed in heaven cMat. 16.19.. Thus God is pleaſed ſpecially to grace his owne ordinances and ſervants, by powerful effecting that by them, which ordinarily he will not doe without them.
2. To a godly private Chriſtian.For want of ſuch a Miniſter to confeſſe to; then a man in this caſe may lay open his ſtate to ſome other reverend Divine, or to ſome other private, godly, wiſe, faithfull Chriſtian, one, or more; according to the direction of the Apoſtle Iames; for, although ſuch have leſſe learning and authority than Miniſters; yet they may have more experience, in that caſe; and the Lord may, for his owne glory, manifeſt his power by weake meanes; when the ſame are uſed without contempt, or neglect of better.
The properties of thoſe to whom we are to confeſſe.The qualities of the parties, to whom a man under preſſure of ſuch temptations is to confeſſe, and open his eſtate, are diverſe.
1. Godly humble minded men.Firſt, that they be godly humble minded men, who have themſelves beene exerciſed under afflictions and temptations; wherein they have well quit themſelves, in a victorious manner; whereby wee may the more confidently open our ſtate to them; and comfortably expect to be comforted by them, with the ſame comfort, wherewith themſelves were comforted and uphelde2 Cor. 1.4..
2. Aſſured friends and experimented.Secondly, thoſe private men that, in this caſe, we are to confeſſe to, ſhould be both aſſured friends to us; as Ionathan was to David, if it be poſſible; and alſo tried men, in like caſes and imployment, approved by good ſucceſſe that way with others.
3. Wiſe and reſerved.Thirdly, ſuch as, in this caſe, wee are to make our ſpirituall Phyſitians, ſhould bee adviſed, grave, ſoberſpirited perſons, and reſerved from needleſly divulging mens ſecrets to others: whereof they give aſſurance, by their confeſſing to the afflicted, like, or worſe things of their owne, with diſcovery of the meanes, and manner of their recovery: which gives ſome comfort to the diſtreſſed, that they may belong to God, and may recover, as well as ſuch.
2. Caveat. What to confeſſe.The ſecond caveat, in the caſe of confeſſion under temptations of ſelf-murder, is, touching what the afflicted is to confeſſe: which is
1.Firſt, the fact that he is tempted to do.
2.Secondly, the motives and arguments whereupon he is moved to the ſame.
3.Thirdly, he is to diſcover how farre the temptation hath prevailed with him, in the entertainment thereof, and in his purpoſes and attempts to effect ſelf-murder.
How to confes for manner. 1. Freely.And withall, he is to make his confeſſion freely, whereby he may ſhew his confidence in the party, to whom he makes it.
2. Plainly.And alſo, he is to do it plainly, that he may be throughly underſtood.
3. Fully.And to make it fully, that he may reſerve nothing undiſcovered, that may hinder the perfit cure of his griefe, and may afterwards breake out in more violent manner to effect the deed: as ſome that confeſſe a little by peece-meales; whereupon finding ſome eaſe, they ſuppreſſing the worſt of their eſtates, are thereby overthrowne, after that they have thought themſelves quite eſcaped and ſafe.Note. So dangerous are the recoyles and reverſes of thoſe aguiſh fits of ſelf-murder, when the dregs of that peſtilent diſeaſe have not been well purged out.
3. Caveat. To obſerve the right end and uſe or confeſſion.The third caveat in this confeſſion is, the obſerving of the right end and uſe of it; which is, that thoſe that are under ſuch temptations may bee holpen againſt the ſame, and be preſerved from that vile fact of ſelf-murder; both, by ſuch reaſons and perſwaſions as may ſettle their judgments, and reſolve their hearts againſt the ſame; and alſo, by the effectuall prayers of ſuch godly friends, that they may be aſſiſted and freed, by Gods gracious goodneſſe and power, againſt, and from ſuch vile temptations, and horrible concluſions of ſelf-murder againſt themſelves.
Note.The minding, and intending of the end of our courſe, that we take, will incline us unto, and haſten and facilitate the accompliſhment of the ſame, in the happy atchievement of our deſired preſervation and cure.
4. Caveat. Removeall of impediments.The fourth caveat obſervable about this confeſſion is, that thoſe that are under ſuch temptations of ſelf-murder, do ſtrive to remove the impediments in themſelves, that may hinder the benefit that may be had by this confeſſion, in this caſe: which are two.
1. Prejudicate opinions.Firſt, prejudicate opinions againſt the judgement, and reaſons of others diſſwading the afflicted from the fact; and confuting their motives and arguments. For, when the pretenſed reaſons and motives of ſelf-murder have, in temptations, made ſuch deepe impreſſions upon mens mindes; and have got ſuch entertainment and liking in their hearts; that the ſame is predominant above all other meanes and arguments to the contrary.
Then, by the help of depraved fancie and affection, all ſound reaſons, that croſſe that humour, are ſleighted; and the contrary are magnified. And therefore, in this caſe, we ſhould labour to ſee the weight and worth of the reaſons, and counſell of others; and endeavour to entertaine, and be guided by the ſame.
2. Stiffneſſe of reſolution to kill ones ſelfe.The ſecond let to be removed is, ſtiffneſſe of purpoſe, and reſolution of committing ſelf-murder. Which unnaturall and wicked concluſion is many times obſtinately held, without reſpect of, and againſt all good premiſes, or arguments. For, commonly the more unnaturall and unreaſonable that any opinion and reſolution is, it is the more backed with obſtinacie: and therefore, men under temptations of ſelf-murder ſhould, not only paſſively ſubmit to bee wrought upon, and to bee drawne from their wicked concluſion, by the help of others; but ſhould alſo endevour to convert their reſolutions in, and by the courſe this way taken. For, there is no morall converſion, or change, neither can bee, againſt a mans will; or without his will concurring to effect the ſame; but that a man muſt be active in the ſame.
Benefits of confeſſion. 1. Mutuall ingagement.The benefits of this confeſſion are great; firſt mutuall ingagement of Chriſtians one to another thereby; in their truſt, affection, and helpe; which increaſeth comfort and love;2. Communion of graces. Gal 6.2. ſecondly, thereby the graces and experience of all the members of the Church, are communicated and improved to the common uſe and good one of another: and ſo the ſtronger helps to beare the burdens of the weaker.
Satan hinders confeſſion.The devill labours to keep men in theſe temptations of ſelf-murder, from diſcloſing the ſame, as hath beene ſhewed; that ſo, the ſame by concealement prevailing againſt them, they may in the end certainly periſh.His motives. 1. Feare of ſhame. The motives he uſes to effect it, are firſt feare of ſhame and diſgrace with men, if they ſhould know it, which ſuch perſons cannot endure; as they ſuppoſe: it is certaine that the more vile, and unreaſonable that any opinion and practice is, the more loath and aſhamed are men to diſcover the ſame, in regard of ſhame and puniſhment. But, if it be a diſgrace and ſhame to be knowne to be tainted with ſuch temptations, how much more ſhamefull is it willingly to harbour them, and to bee overcome by them to kill themſelves?Note. When, upon confeſſion, ſuch afflicted perſons ſhall underſtand from others, that ſuch temptations are incident to many that are godly, the ſhame of the ſame will vaniſh; not only by knowledge of the commonneſſe of them; but ſpecially becauſe in ſuch temptations men are rather ſufferers than agents; which is manifeſt by our ſorrowfull confeſſing of them, and ſtriving againſt them.
2. Self-murderers deſire to have their will.The ſecond motive, that Satan uſeth to make men to conceale theſe temptations is, that the tempted may have their will to accompliſh their deſignes, in killing themſelves, without interruption, or hinderance: there is nothing that a man ſo affects, as not to be oroſſed in his will; and by that it is that the devill prevailes; our care therefore ſhould be to have our wils ſubordinate to Gods, and freed out of the power of the devill; and that we be not ſelf-willed, to proſecute an ill courſe.
3. Suſpicion of all men, that he dates not truſt them.The third motive, whereby Satan works upon a man, under theſe temptations, to conceale them; is miſpriſion and ſuſpicion of all men; that he knowes none that hee dares truſt, or trouble ſo farre; or that is able to doe him any good: conceiting that they are not ſo truſty, nor well offected to him; nor ſo humbly compaſſionate towards him; nor ſufficient to help him; and therefore, hee will not communicate his griefe to them.
Obſerve.From whence we may obſerve, that as a man growes into inimicall and unnaturall reſolutions againſt himſelfe; ſo he growes into ſtrangeneſſe, and alienation in heart and converſation, from all mankinde.Self-murderers grow ſtrange to men. The more indiſpoſed that any under ſelf-murdering temptations, is to diſcover his eſtate by confeſſion to others; and the longer that hee deferres it by concealement, the more dangerous is his eſtate, and the more incurable: therefore, men in that caſe, ſhould ſhake off that loathneſſe; and againſt all theſe obſtacles, uſe confeſſion; the meanes appointed of God, in ſuch difficulties and diſtreſſe, for certaine help.
§. 3. Of the meanes to be uſed with others againſt temptations to ſelf-murder.
The ſecond kinde of Antidotes are with others.The ſecond ſort of Antidotes and meanes to be uſed for prevention of ſelf-murder, is the courſe that they, that labour under ſuch temptations, are to take jointly with others: which is either privatly with a few, or publickly with the Church.
1. With a few. To adviſe, and pray.Firſt, with a few, (to whom by confeſſion ſuch a partie ſo afflicted hath diſcovered his eſtate, as hath been ſaid,) he is both to adviſe by conference, for ſetling his judgement, reſolving and comforting his conſcience; and for right ordering of his practiſe: and alſo, to uſe faſting and prayer together with ſuch friends in private; whereby he may get power from God to overcome the temptation, and to be freed from danger of the fact.
For, we have a promiſe, that where there are two or three aſſembled together in Chriſts name, there he will be in the midſt of them, and will grant them whatſoever they ſhall aske in his name aMat. 18.19, 20..
Note. The care of friends to the tempted.The care of private friends, ſo farre intereſſed by confeſſion in this caſe, ſhould be, not only to adviſe, and pray for thoſe that are under theſe temptations, in company with them: but alſo to pray for them by themſelves: and towards ſuch they ſhould ſhew themſelves pitifull, and compaſſionate, about their eſtate; ſuch perſons diſtemper is better allayed palpando quam pulſando, by gentleneſſe, than by rigour: they ſhould often deale with them, and queſtion them about their ſucceſſe againſt their temptations: for, what cannot be effected at once, repetition may worke; and the victory be got, and the cure be accompliſhed; ſuddaine cures are commonly unſound: and to leave them over-ſoone argues too much neglect of them; and alſo the diſeaſe is not fully diſcovered, when they ſuppoſe the ſame is healed.Note.
How ſelf-murder is beſt prevented by removall of the motives to it.Self-murder is prevented, not ſo much by arguments againſt the fact; which diſſwades from the concluſion; as by the diſcovery and removall of the motives and cauſes, whereupon they are tempted to do the ſame:Compariſon. as diſeaſes are cured by removing of the cauſes, rather than of their ſymptomes: and practicall concluſions are overthrowne by ſolid confutation of the premiſes and arguments, upon which they do depend; in logicall diſcourſe, concluſions are neither properly the matter of denyall, nor of confutation, ſo long as the premiſes, and reaſons, whereupon the ſame ſtands, are paſſed by, as allowed, or granted.
2. With the Church.Secondly, when as the temptations of ſelf-murder ſtill prevaile againſt all the former meanes; then it remaines for the tempted to flee unto, and to make uſe of the more publick helps and aſſiſtance of the Church: which (as a tender Mother) both compaſſionatly pities her diſtreſſed Children; and alſo by her counſell and comfort to them, and by her interceſſion and prayers to God with, and for them; is ever readie, as well in her publick aſſemblies, as in private to relieve and ſuccour all thoſe that reſort to her for the ſame: which from, and by her meanes is more certainly and comfortably to bee expected, and to be had, than by any other courſe; as the publick Church is more prevalent with God, than private Chriſtians; and the promiſes of God more ample to her for regard and audience, than to her particular members.
§. 4. Of the courſe that others without the tempted are to take to ſave him.
3. By others powerfull reſtraint.The third ſort of Antidotes, or preſervatives againſt ſelf-murder is, when after the uſe of all the foreſaid meanes, the temptation of ſelf-murder ſtill continues and prevailes in a party reſolved to kill himſelfe; and ſeeking and attempting all the meanes that he can to do it: then all others are to be carefull;
1. Required of God by Prayer.Firſt, not to ceaſe to pray to God inſtantly for him, that he would keepe him and deliver him by his over-ruling providence, hindering the execution, and turning his will.
2. Be obſervant of the tempted.Secondly, men ſhould bee obſervant of ſuch perſons; 1. To ſpie out the cauſes.both to fiſh and ſpie out the outmoſt hidden lurking undiſcovered cauſes thereof, that the ſame may be removed, that hinders the cure;2. To watch him that he do it not. and alſo, to watch him, againſt all oppertunities and meanes, whereby hee may accompliſh his act of ſelf-murder.
3. Humane forcible reſtraint.Thirdly, they are to uſe outward forcible reſtraint to ſuch an one, as to a mad man; ſhutting him up, and keeping meanes of ſelf-deſtruction from him; as much as may be. The putting by of the violent attempts and paſſions of ſelf-murder, which comes by fits, ague-like, not only reſtraines the act for the time beeing, but may alſo counter-check and abate the rage of it, that by degrees it may be prevailed againſt, and aſſwaged;Compariſon. as agues, many times, are cured accidentally, by very impertinent modicines, putting by the fits.
Obſerve. None are ſelf-murdered but by their owne fault.From that which hath beene ſaid, touching the Antidotes for ſelf-murder, we may obſerve that it is a mans owne fault if he periſh by ſelf-murder, in neglect of uſing the meanes againſt it.Compariſon. For, as there are medicines for all diſeaſes; ſo are there meanes of preſervation againſt all ſinnes too, how great ſoever they be, to prevent them: and, theſe meanes are within the reach of a mans power to uſe.
Note. The benefits of recovery frō the temptatiōs of ſelf-murder.If a man once deeply plunged into theſe temptations of ſelf-murder, do chriſtianly overcome the ſame, and be ſoundly recovered; he hath thereby a good pledge never to be ſo tried againe; and hath a pawne and evidence of victory againſt other ſinnes, if he doe his beſt againſt them.
Vſe of it.And alſo, for this deliverance, ſuch a one is bound to be ever exceeding thankefull to God.
VponUpon the cure, dangers.Upon preſervation and freedome out of theſe temptations of ſelf-murder, a man is to take heed of two great dangers.
1. Security, &c.Firſt, ſecurity, ſelf-confidence and preſumption, whereby thoſe corruptions and ſinnes may cloſely grow upon him, that may bring him into as dangerous a condition for his ſalvation; as we ſee how Hezechia after his recovery out of his mortall ſickneſſe, fell into other ſins, (as he manifeſted, by his oftentation to the meſſengers of Babylon, in boaſtingly-ſhewing them his treaſure and ſtrength) all which coſt him deare.a2 King 20.13.
2. Vnprofitable life to goodneſſe.The ſecond danger to be avoided, after ſuch a recovery, is unprofitable living; when ſuch a man ſpends not the life that God hath given him, in ſpeciall manner, to Gods glory, to the good of others, and to his owne ſalvation; which is the maine end why God gives us our lives; and for the attainement thereof, if we ſpend them not, it were better for us not to live.
Obſerve.The various ſtates, and great dangers that God carieth man through are very remarkable: and Gods worke therein is gracious and wonderfull; for which we ſhould ever praiſe his glorious and bleſſed name, with conſtant dependance upon, and dutifull obſequiouſneſſe to him, in all our life, and wayes: which God grant we may do. Amen.
FINIS.