Lifes Preservative Against Self-Killing, Tract · Chapter 4
CHAP. 4. Of mans naturall life more ſpecially.
§. 1. Wherein the naturall life of man conſiſts.
Mans naturall life is fraile. Phil. 1.22. expounded.MAns naturall life conſiſts (as in part wee have heard) in the Act of the ſoule united perſonally with the body, by meanes of the animall, naturall, and vitall ſpirits: which the Apoſtle calls living in the fleſh, Philip. 1.22. which is to live neither to the fleſh to fulfill the luſts thereof, nor yet is it to live according to the fleſh, directing our waies by our owne carnall wiſdome and will: but, thereby is intimated living in a fraile and ſinfull body, ſubject to manifold troubles and infirmities: in which regard, it is a fading and temporary life, as Saint Iames tels us, Iam. 4.14. comparing it to a vapour that vaniſheth away.
With the which life all men that come into this world are indowed, as Saint Iohn affirmes, Ioh. 1.9. and this naturall life is onelyonly for this ſublunary world, and not for the world to come; for, our lives do differ according to our eſtates, and places wherein we are to live.
§. 2. The ſweetneſſe of naturall life.
In what reſpect naturall life is ſweet.Even this naturall life is ſweet, in regard of the union of the ſoule and body together; and in reſpect of the preſervation of our perſons by it; and for the workes that we may doe in it, for Gods glory and our owne ſalvation.
1.So that the leſſe certainty that a man hath of a better life, the more deare this ſhould be unto him, that therein he may enjoy the preſent, and may provide for a better; 2.and alſo the more zeale and deſire that a man hath to doe good, in glorifying of God, and in benefiting of others; (and the more care he hath of advancement of his owne eternall happineſſe,) the more is hee to reſpect his life wherein the ſame is to be done.
§. 3. The loſſe of naturall life is horrible and painefull.
How death is naturally horrible.God hath ſo ordained that, the departure of the ſoule from the body ſhould ordinarily be horrible to mans apprehenſion, and with paine and grieſe; not onelyonly in reſpect of parting two ſuch ſweet Companions, which ſeparated are imperfect the one without the other; but alſo in reſpect of the utter deſtruction of their common, naturall, perſonall life; and the cutting off of all theſe comfortable actions and affections, that depend upon, and do tend to the perfection of the ſame: Which is to the end that man may naturally endeavour the preſervation of his life, againſt all dangers; and may abhorre ſelf-murder, that deprives him of ſo much good.
§. 4. How life is deare and precious.
Life deare.There is nothing in the world more deare to a man than his life; in which regard it was that Satan ſaid to the Lord touching Iob, all that a man hath will he give for his life, Iob. 2.4. and, for the excellency and uſe of it, Salomon calls it the precious life, Prov. 6.26. and therefore, he ſhould not part from it, or caſt it away for a trifle, or in a humour; ſpecially ſeeing he can never redeeme, or recover it againe from death aPſal. 49.7..
Reaſons. 1 It preſerves the perſon in being.For three reaſons eſpecially is the life of man precious: Firſt, becauſe by it the perſon of man is preſerved in its eſſe or being, by perſonall union of ſoule and body; which otherwiſe would be diſſolved and undone. Now, betweene being and not being there is ſo vaſt a diſtance and oppoſition, that a creature doth naturally deſire rather to live miſeraebly, than not to live; as is apparent by that naturall inſtinct, whereby the creature, to ſave its life or vitall parts, objects and offers its leſſe principall members to undergoe the danger: chooſing rather to live mutilate and wretched, than, for prevention thereof, to die. For, the loſſe of life is not onelyonly irrevocable, and unmatchable in worth, compared with that worldly thing for which it is exchanged; but alſo, it includes all other worldly loſſes in it; and therefore, it is farre the greateſt loſſe that man can ſuffer.
2 It makes capable of comfort.Secondly, it is by life that the creature is capable of any comfort, or of the uſe and benefit of the bleſſings of good things, that God gives us to rejoyce in, in this world: for, to a dead man all this world and pleaſure of it is gone; and to him that wants ſenſe, the uſe and delight of all ſenſible things is loſt: in which reſpect Solomon ſaith, to him that is joyned to all the living there is hope: for, a living Dog is better than a dead Lyon, Eccleſ. 9.4. ſo it is, under God, by the bleſſing of life, that other good things are bleſſings to us; and that the miſeries and calamities, that betide us here, are leſſe evills than death: for that, partiall and initiall evills are ever leſſe than thoſe that are compleate and full; thoſe that afflict, than thoſe that extinguiſh.
3. For the uſe of it.Thirdly, life is precious for the uſe and improvement of it: 1 To Gods glory.Firſt, to Gods glory, in ſpending of it in manner according to his holy word; with reſpect to God, for the end that we aime at: in which regard, godly Hezekiah ſaid, that not the dead, but the living praiſe God aEſay 38.18, 19..
2 To others.Secondly, the preciouſneſſe of mans life is ſeene in the uſe of it, for the good that thereby is done to others; both in civill and divine good offices, in Church and Commonwealth: as the Apoſtle Paul confeſſeth of himſelfe, that he did live for the ſpirituall benefit of the Philippians, Phil. 1.24, 25.
As for the dead, they are unprofitable to the living, as appeares by Eſay 63.16. ſaying, that Abraham is ignorant of us: and the Pſalmiſt tels us, that we ſhould not put our truſt in Princes, nor in the ſonne of man, in whom there is no help: and then gives the reaſon of it; His breath goeth forth, he returneth to his earth, in that very day his thoughts periſh bPſal. 46.304..
3 To a mans ſelfe.Thirdly, the excellencie and neceſſity of life is ſeene, in the uſe and benefit of it to a mans ſelfe; in fitting him for heaven, by working up of his ſalvation here in this life, and in advancing himſelfe in glory, both by adorning his perſon with divine and ſaving graces of Gods ſpirit; and alſo, by holy actuall obedience, and dutifull performances to God, in tract of living. For, if a man doe not at all live this naturall life, he cannot be capable of eternall life: and although he do live this naturall life, yet if he do not endeavour to extend and employ it to the attainment of ſalvation, but that it be cut off, before ſalvation be wrought, he cannot but of neceſſity periſh for ever. For, as the tree falls, ſo it ſhall lye, there is no amendment of our eſtate and errors after death: as appeares by the parable of the rich man, Luke 16.25, 26. if God doe give a man life and time, he puts a price into his hand, and gives him a great bleſſing, for his advancement to a better life.
And therefore, in all the aforeſaid reſpects, it is apparent that life is the moſt precious thing, that God beſtowes upon man, whereby all other bleſſings to us are expreſſed: as appeares by Abrahams ſpeech to the Lord, ſaying, Oh that Iſhmael might live before thee aGen.17.18.Vſe. To preſerve life..
The chiefe uſe of the former doctrine is, to provoke and move us to uſe all lawfull meanes to preſerve, and prolong our lives: for hee that wills the end, ſhould alſo will the meanes, whereby he may attaine to that end.
§. 5. Of the meanes of lifes preſervation.
The meanes. 1. Prayer.Thoſe meanes are, firſt, prayer to God for to ſuſtaine and preſerve our lives, eſpecially in apparent dangers: as David did, Pſal. 102.24. ſaying, Oh my God take me not away in the midſt of my dayes. For, as our lives depend upon him, that is the fountaine of life,bIoh. 1.4. ſo our eyes muſt be to him for a continuall influxe of continuing the ſame: in regard of outward dangers, and inward mortality dayly putting our lives in jeopardy, which of our ſelves we are not able to reſiſt.
2. Foode, cheerefulneſſe, &c.The ſecond meanes of the preſervation of mans life, is the moderate and cheerefull uſe of neceſſary foode and raiment, with other convenient comforts and delights, needfull to cheriſh and preſerve our lives: according to Solomons direction, that there is nothing better for a man, than that he ſhould eate and drinke, and that he ſhould make his ſoule enjoy good in his labour, Eccleſ. 2.24. according to Iacobs deſire, Gen. 28.20. intreating God, that he might have bread to eate, and cloathes to put on: not to hoard and lay up, but for his uſe.
For a man to have plenty, and yet to be in want, is a miſerable condition; for, ſo he defrauds and wrongs himſelfe; he is injurious to the creatures, in not imploying them to the uſe for which God made and gave them; and is ingratefull to God, in not rightly uſing his bleſſings, ſo as he may thereby doe God the greateſt honor and ſervice.
Of cheerefulneſſe.Cheerefulneſſe is an excellent meanes of life; for, as Solomon ſaies, by ſorrow of heart the ſpirit is broken; and all the dayes of the afflicted are evill; but a merry heart maketh a cheerefull countenance; and he that is of a merry heart hath a continuall feaſt aProv. 15.13, 15.: and therefore, Eccleſ. 8.15. he commendeth mirth; becauſe a man hath no better thing under the ſun, than to eate, and to drinke, and to be merry; for, that ſhall abide with him of his labour, the daies of his life, which God giveth him under the ſunne: and for this purpoſe, God gives us ſome things that are onelyonly for delight, and of other things he often beſtowes ſuch plenty, upon us, as ſhewes it to be his pleaſure that we ſhould uſe them, not onelyonly for neceſſity, but alſo for cheering of us; that we may both taſte thereby how good he is to us; and alſo, that we may the more joyfully ſerve him, with gladneſſe of heart, in health and in plenty of all things.
Grounds of cheerefulneſſe. 1 A good conſcience, grace and hope.The grounds of this Cheerefulneſſe are two; Firſt, inward peace of conſcience, in the apprehenſion of Gods favour and love to us in Chriſt Ieſus; in the comfortable evidence of the pardon of our ſins; in the undeceivable enjoying of the ſaving graces of Gods ſpirit; in the truth of our conformity and obedience to God; and in aſſured hope of everlaſting life and happineſſe, all which will make us to rejoyce, yea even in tribulation, Rom. 5.3. with joy unſpeakeable and glorious.
2. Outward bleſſings.The ſecond ground of our cheerefulneſſe is, the outward favours and benefits that God in mercy beſtowes upon us; whereof wee are to take the preſent uſe and ſweetneſſe; not depriving our ſelves thereof, nor deading our ſpirits with feares of uncertaine, or remote future evils: according to the direction of our Saviour, Mat. 6.34. Take no thought for the morrow: forbidding anxious tormenting care for feare of enſuing croſſes, and according to the practiſe of Hezekiah, to whom the Lord had denounced fearefull judgements upon his poſterity, who ſaid, Good is the word of the Lord: for there ſhall be peace and truth in my dayes, Iſai. 39.8.
3. Phyſick.Thirdly, to preſerve our lives it is requiſite that we uſe the ſeaſonable, fit and moderate help of Phyſick, to prevent or remove diſeaſes; which are not onelyonly the enemies of life, but are alſo an inchoate, or begun death; as Hezekiah did take a lump of figgs, and laid it on his boile, for his recovery, 2 King. 20.7. according to Gods direction by Eſay the Prophet: in this reſpect did Saint Paul direct Timothie to drinke no longer water, but to uſe a little wine, for his ſtomacks ſake, and his often infirmities, 1 Tim. 5.23. that ſo a man may not be a deficient cauſe of the preſervation of his owne life, when God gives meanes to ſave, or prolong it.
§. 6. How to uſe Phyſick.
Cautions about Phyſick.1. That wee truſt not to it.In taking of Phyſick wee are alwaies to obſerve theſe ſubſequent cautions: Firſt, that wee dote not upon, nor truſt, or aſcribe too much to phyſicall meanes; but that we carefully looke and pray to God for a bleſſing by the warrantable uſe of them. For, it is God that both directs the Phyſitians judgement, and conſcionable practiſe about a patient; and alſo puts vertue into, and gives healthfull operation to the medicines.
2. Uſe it moderately.Secondly, that we uſe Phyſick moderately; not out of wantonneſſe, but for neceſſity: nor as our daily diet, bringing our ſelves under a neceſſity of ever uſing it; and ſo by repairing of the houſe of our body, wee may waſte and overthrow it: neither are we then to uſe Phyſick, when there is no needfull cauſe, nor yet in ſuch deſperate caſes, where there is no hope of life, but apparent ſignes of approching death; leſt under an intent of prolonging life wee doe ſhorten it, or of curing wee doe kill; where there is not ſtrength of nature to help phyſick to work its due effect.
3. Uſe it not raſhly.Thirdly, our care about Phyſick muſt be, that wee doe not unadviſedly and raſhly uſe it; either by practiſing upon our ſelves, or others beyond our skill, or calling: or elſe by taking Phyſick from others, that be either preſumptuous-ignorant Empericks, or prophane and deſperate diſpenſers and undertakers, neither conſcionable in their owne lives, nor tender of the lives of others: but, are more deſirous of their patients monies, than of their healths: and therefore, our endeavour ſhould be to take phyſick both ſeaſonably for time, and alſo by the counſell and direction of ſuch, as be both skilfull perſons in that facultie, and alſo conſcionable, for religion and piety; that God may bleſſe their labours the better; who will be tender and carefull of mens lives, working by ſafe courſes, and in manner fit for their patients good: and herein, what ever the effect be, men may have comfort, when they ſhall have inſiſted in a warrantable way.
4. Not to be perplexed about the event.Fourthly, wee are to take heed that we be not anxiouſly perplexed and troubled, when upon the uſing or forbearing of Phyſick, upon warrantable grounds, the effect anſwers not our deſire or expectation: But, ſuppoſe the patient dies, or labours under any griefe unrecovered, without hope of cure: it is folly to vexe our ſelves, becauſe we have not uſed this body, or that body, this medicine or that medicine, thinking, or ſaying, if we had done this, or that, our ſelves, or ſome other patient belonging to us, had beene recovered: juſt as Mary ſaid to Chriſt, Lord, if thou hadſt beene here my Brother had not died aIoh. 11.32..
When a thing contrarie to our deſire is done, wherein we are not faultie, when wee worke according to our preſent knowledge and meanes, we ſhould reſt content with the will of God, how adverſe, or croſſe ſoever it ſeemes to us: conſidering that, as God appoints the end and thing that doe come to paſſe, ſo doth he likewiſe direct and order the meanes to accompliſh the ſame. For, God oftentimes over-rules our purpoſe, mens skill, and the nature and effects of Phyſick, to the bringing to paſſe of his owne purpoſes, contrary to our expectation: which muſt bee attributed to God the ſoveraigne Lord, and is not to bee imputed to unblameable men and meanes, that are but the inſtruments under God, and ſubject to his controle and diſpoſition: and therefore, touching the events thereupon following, wee muſt bee content to be croſſed of our wils ſometime, that God at all times may have his.
§. 7. Of deadly things to be reſiſted.
4. Oppoſition of deadly things.Fourthly and laſtly, to preſerve his life, every man is bound to decline, and oppoſe all things that tend to the unlawfull taking of it away: for, that which other creatures do, by Antipathie, and inſtinct of nature, for ſhunning that which is contrary or pernicious to them; man is, by the meanes of his reaſon and will, to do the like for his preſervation: who, by his intellectuall parts, can better foreſee and diſcerne what is hurtfull and dangerous to him or his life.
1 Invaſion.The things that eſpecially he is to decline and beware of are: Firſt, Forcible invaſion, whereby his life is aſſaulted or indangered, and his death attempted by others: For, beſides the perill that a mans life is in, by that inbred poyſon of diſeaſes and mortality in himſelfe, it is lyable to death, by meanes from without himſelfe, whereof a man is to be carefull, both to foreſee the ſame, and to prevent it, or to extricate and free himſelfe out of it: as we ſee how Paul, (underſtanding of a conſpiracy of above 40. men lying in waite to take away his life,) uſed his beſt indeavours to decline and prevent the ſame, by diſcovery thereof to the chiefe Captaine, Act. 23.17. and ſo our Saviour himſelfe gave commandement to his Diſciples, that when their enemies did perſecute them in one citie they ſhould flee to another, Mat 10.23. according to his own practiſe, who to avoid and eſcape the bloody hands of Herod, was carried into Egypt 1Mat. 2.: which courſe is abundantly warranted by manifold arguments and examples in Scripture, and upon juſt reaſon, is ſo good, that neceſſity of ſaving a mans life, againſt unjuſt and violent invaſion, warrants him, both in the Courts of Heaven and Earth, in his owne lawfull defence, to kill, rather than to ſuffer himſelfe to be unjuſtly killed: becauſe, that love, which is the fulfilling of the Law bRom. 13.10., begins at a mans ſelfe, it being the rule, that we ſhould love our neighbours as our ſelves. How can it bee expected that he will preſerve other mens lives, that is careleſſe of his owne?Qui ſibi nequam cui bonus?
2. Dangerous undertakings.Secondly, for preſervation of mans life, he muſt not onelyonly not ſubmit himſelfe paſſively to private deadly cruelties of others: but alſo he muſt not actively expoſe himſelfe to hazard the loſſe of his life, upon ſelf-will'd dangerous undertakings, without a lawfull calling, and ſufficiency of ſtrength to undertake, or go ſafely through the enterpriſe: as our Saviour intimates, Luk. 14.31. in the parable of the King going to warre, that would not undertake above his power.
3. Motions of ſelf-murder.Thirdly, the thing that a man is to decline, for preſervation of his life is, that he do abhorre and reject all unnaturall motions, or reſolutions of ſelf-murder. That the heart of man may neither be ſuffered to breed, nor to entertaine the thoughts of his owne deſtruction; like a viper conceiving and ſomenting ſuch an iſſue, as in the birth thereof deſtroyes the parent that gave it being. The thoughts of evill, that a man doth at firſt but dally withall, and feareleſly beholds in his mind, (preſuming of his power over them;) at length poſſeſſe him, and maſter him: and therefore, above all things, wee are to keep our heart, for, out of it proceeds all evill. Prov. 4.23. Mat. 15.19. if the ſeed and ſpawne of ſin in the motions of it in the heart be extinguiſhed and deſtroyed, then there is no feare of the breaking of it out in act: for, as Saint Iames ſaith, Luſt firſt conceives before it brings forth ſin aJam. 1.15..
§. 8. Of ſpending our lives well.
To ſpend our lives well.Another generall uſe of the former doctrine of the pretiouſneſſe of mans life is, that wee be the more carefull to huſband and ſpend it well; to the glory of God; our owne good and comfort; and for the good of others, among whom we live: conſidering that our life is too good to be ſpent away in idleneſſe, to bee waſted prodigally; or to bee miſ-imployed in the ſervice of ſinne and Sathan; and is irrevocable, when it is paſt, that it cannot be had backe againe; that it might be better ſpent, and former errors be undone: and therefore, we doe ever need, with the Pſalmiſt, to intreat that God would ſo teach us to number our dayes, that wee may apply our hearts unto wiſdome bPſal. 90.12.: being ever mindfull of the Apoſtles admonition; redeeme the time, becauſe the dayes are evill, Eph. 5.16.
Motives.The motives that may move us to ſpend our time, and life well, are ſpecially theſe three following. Firſt, 1. Badneſſe of the times.the wickedneſſe of the world, which ſhould make us more watchfull, to catch at all opportunities to do good; that our life, that will waſte away with the ruſt of doing nothing, may bee comfortably ſpent, in well doing: Happy ſhall that ſervant be, whom his Lord, when he comes, ſhall find doing ſo. Mat. 24.46.
2. Shortneſſe of our lives.Secondly, the ſhortneſſe and uncertainty of our lives, (which paſſes as a ſhadow, or a vapour, that appeares no more,) puts us in mind, not to deferre; but, while it is called to day, requires us, with ſobriety and watchfulneſſe, to be couragious and inceſſant in well doing. Poſt eſt occaſio calva, the morrow is not ours; and if we be cut off before it comes, our worke being undone; how then will it grieve us that we were ſo ſlothfull?
3. The benefit of well-ſpending them.Thirdly, the weightineſſe of that which depends upon well-ſpending of our lives here; as, the comfort of our ſoules, and everlaſting ſalvation hereafter, calls upon us to conſider, that no eſtate or ſtock need be ſo frugally ſpent, as the ſhort life and few dayes of man; than which, nothing is more waſtefully, worthleſly, vainely, nor worſe miſ-ſpent; ſpecially three wayes: to which we may adde a fourth.
How men miſ-pend their lives. 1. By doing evill.Firſt, in doing of naughtineſſe and evill; which wee ought not to doe, it being forbidden by God: whereby many men take great paines in vile courſes of prophaneneſſe, filthineſſe, drunkenneſſe, fighting againſt the truth, and the like, miſ-ſpending their meanes, and lives, to oppoſe God, and to get, and goe to hell; by rightly imploying whereof, they might, with farre leſſe trouble and adoe, happily do much good, and attaine to heaven and everlaſting glory.
2. By doing things impertinent.Secondly, by doing that, which is little, or nothing to the purpoſe; for a mans true happineſſe and comfort; as impertinent ſtudies, purſuite of curioſity and vanity, hunting immoderately, and proſecuting eagerly after the profits and pleaſures of this world; that before God will availe a man nothing for his ſalvation, and eternall, or ſpirituall comfort; when the things whereupon the ſame depends have beene neglected: for as the Apoſtle ſayes, bodily exerciſe profiteth little; but godlineſſe is profitable to all things a1 Tim. 4.8..
3. By idleneſſe.Thirdly, men do often miſ-ſpend their lives, by waſting it in ſluggiſh idleneſſe; when they minde and indeavour nothing ſo much as how they may ſleepe at eaſe, or paſſe away their time in ſloath, or ſottiſhneſſe; ſo driving their dayes and lives to an end in doing nothing, although none have more to do than they: while others complaine of want of time in their imployments, about their commendable affaires; theſe object, that they have more time than they know what to doe with. Such are, iners & inutile pondus, an unprofitable burthen, and the excrements of the Church and Commonwealth; dead while they live, and, as hoggs, more profitable by their deaths than by their lives: like ciphers, they keepe a place, but are of no value or worth: they go out of the world, before they regard why they came into the world; when they are preſent, they are unprofitable, and when they are gone, they are not miſſed, for any good they ever did.
Cauſes of idleneſſe.The cauſes of which idle courſe of life, are, affectation of their owne bodily and worldly eaſe, contenting the fleſh with doing of nothing; and care onelyonly to avoid trouble, which attends upon active and induſtrious godly imployment: but wee finde the ſentence of condemnation paſſed no leſſe againſt thoſe that omitted to doe their dutiesbMat. 25.43.; than againſt them who committed that evill which was forbidden. Wilfull defects and omiſſions of doing good bring damnation. He that wanted his wedding garment was thruſt out of doores, and caſt into utter darkeneſſe Mat. 22.13.
Why was Meroz curſed? becauſe they came not out to the helpe of the Lord againſt the mighty, Iudg. 5.23. An idle and ſlothfull ſpending of a manlife, is every where in Scripture condemned; and by nature the Bees expell the Droanes.
4. By over-charging ones ſelfe in doing good.There is another way of miſ-ſpending a mans life, proceeding from good affection, in a pious manner; by his over-tasking, or overcharging himſelfe, in religious performances, or good duties, above his ſtrength: as in faſting and prayer, in ſtudies and labours in the Word, Neque immoderata imperamus jejunia. Hieron. ad Demetriadem.and the like: whereby a mans life is ſoone ſpent; like a ſudden blaze conſumed in a preſent flame; which, by more frugall ordering of it, according to his ability, might laſt much longer, to the greater benefit both of Church and Commonwealth: and thus I have done with the diſcourſe of mans naturall life.