Common Places, Part 2 · Chapter 9 · Section 7
VVhether it be lawfull for anie man to kill himſelfe.
In. 1. Sam. 31, 11.11 Now muſt I diſcuſſe a queſtion, which I hope will not be vnprofitable: whether it he lawfull for anie man to kill himſelfe. And leaſt I ſhould be ouer long, Death in it owne nature is euill.firſt I ſaie, that death of it owne nature is euill: for God threatneth the ſame, and doth caſt it vponupon vsus as a puniſhment. Moreouer, it is put as contrarie vntounto life, which we doubt not but is good. verſe. 26.And Paule, in the firſt to the Corinthians, the 15. chapter, calleth it the enimie of God; The laſt enimie (ſaith he) that ſhalbe deſtroied, is death. The ſame thing, if néed were, I might prooue by other reaſons. But now I onelie aſke this; If death be euill, whie is it ſometime wiſhed for: for nothing can be deſired but hath ſome conſideration of good? But thou wilt ſaie, that euen this hath then ſome conſideration of good, when men are thereby deliuered from the gréeuous euils, which they thinke, that either they be not able to beare, or that in abiding of them they ſhalbe gréeuouſlie troubled: or elſe, when by the ſame they obteine ſome notable good thing. Wherefore, though it ſometime appéere lawfull to wiſh death for anie of theſe; yet is it a doubt, whether one may kill himſelfe for thoſe things. Now will I intreate of that matter.
But I ſpeake nothing héere of them, which ſlaie themſelues through phrenſie and madneſſe. For albeit, that thoſe men may be condemned for other ſinnes, which they commited when they were whole; yet it may rather ſéeme héere, that they ſhould be pittied. For they hauehave no frée choiſe of things; as it is written in the 15. cauſe, queſtion 2. in the chapter Inſanientes. Neither will I diſpute of them, which by chance being otherwiſe occupied, happen into their death againſt their will. That it is not lawfull for a man to kill himſelfe. Arguments out of the ſcriptures.And we will vſe this propoſition; It is not lawfull for one to kill himſelfe, for anie of thoſe things which I hauehave ſhewed. This I prooue by the lawe of God: by that lawe I meane, which was made long before Moſes was borne. For in the ninth chapter of Geneſis, thus God ſpake after the floud? Your bloud will I require at your hands, at the hand of man, at the hand of his neighbour, and at the hand of beaſts. Looke In Gen. 9, 5.At your hands he ſaith; that is, if one ſhall kill himſelfe. In the lawe of Moſes, thus it is written; Thou ſhalt not kill. Exo. 20, 13.And that is ſpoken in generall, not onelie againſt killing of an other, but that vndoubtedlie thou ſhouldeſt not kill thine owne ſelfe. Moreouer, there is ingraffed in euerie man a certeine louing affection by nature, that euerie man deſireth to hauehave his owne life preſerued and defended. He that procureth death to himſelfe, fighteth againſt God the author of nature. Beſides this, life is the gift of God; therefore it cannot be ſpilt without hainous offenſe. And he that ſlaieth himſelfe, dooth iniurie to mankind, and to the common ſocietie of men: for he taketh awaie a citizen from the Common-weale.
Adde withall, that neither the prophets, nor the apoſtles, nor patriarchs, would at anie time kill themſelues. Iob, when he was miſerablie afflicted; Iob. 17, 15. Matth. 10, 16, &, 23.My Soule (ſaith he) hath wiſhed to periſh and die: yet did he neuer ſlaie himſelfe. Chriſt ſent out his apoſtles, as ſhéepe among wool…es; yet he had them flie out of one citie into an other but not to kill themſelues. And Chriſt himſelfe, although by his death he was to deliuer mankind; yet did he neuer offer to kill himſelfe, but tarried to be ſlaine by others. 2. Sam. 1, 16And when the Amalechit had ſaid, that he ſtood vponupon the bodie of Saule, while he was dieng, and did preſſe him downe, that he might die the more eaſilie: Dauid anſwered; Thou art the ſonne of death. But if it had béene lawfull for Saule, to hauehave killed himſelfe; how could the yoong man, which haſtened his death, be worthie of death? For it is lawfull for one to helpe an other in an honeſt matter, and eſpeciallie his prince. And if the lawe forbid thée to kill an other man, it much rather forbiddeth thée to kill thy ſelfe: ſith that which is not lawfull for thée to doo to an other, is vnlawfull for thée to doo to thy ſelfe. Whence the rule of charitie muſt be taken.For the rule of charitie muſt be taken from that charitie, wherewith we louelove our ſelues. Furthermore, thou killeſt either an offender, or an innocent. If innocent, thou dooeſt iniurie to the lawe; if an offender, yet art thou iniurious againſt the lawe: for thou bereaueſt thy ſelfe of time to repent. And if ſo be God would ſuffer thée, that thou mighteſt repent; ſurelie thou that art not a magiſtrate, oughteſt to ſuffer thy ſelfe. Thus much out of the holie ſcriptures.
Auguſtine. Arguments out of the fathers.12 Auguſtine in his firſt booke De ciuitate Dei, from the ſixt chapter vntounto the 20. diſputeth hereof at large. And the cauſe whie he wrote theſe things in ſo manie words, was; for that when the barbarous nations, after the ſacking of Rome, did iniurie vntounto yoong maidens and matrons, manie rather killed themſelues, than they would abide ſuch things. But Auguſtine counſelled, that they ſhould not ſo doo. And in the 17. chapter he ſaith, that It is not lawfull for anie to kill themſelues, either for obteining of good things, or for auoiding of euill: for it is murther, which is forbidden by the lawe of God. And Iudas, Matt. 27, 5.when he killed himſelfe, vndoubtedlie did ſlaie a wicked man: yet is he guiltie (ſaith he) not onelie of the death of Chriſt, but of his owne alſo. The ſame father, in the ſecond booke, and 19. chapter againſt Petilianus; Thou ſaiſt (ſaith he) that a traitor hath periſhed by an halter, and for ſuch hath left the halter. As if Petilianus would ſaie, that it is lawfull for a chriſtian man to reuenge his owne ſinne vponupon himſelfe; and they, which would ſo doo, ſhould be accounted for martyrs. But we (ſaith Auguſtine) account not ſuch to be martyrs. The ſame father, in his 60. epiſtle, and in the 204. dooth much more plentifullie diſpute of this matter. Ierom in his epiſtle to Marcella, Ierom.concerning the death of Bleſilla, vnderunder the perſon of God, ſaith; I receiue not ſuch ſoules, which againſt my will went foorth of their bodies. And thoſe philoſophers, which ſo did, he calleth the martyrs of fooliſh philoſophie. The ſame father vponupon Ionas ſaith; that It is not our part to plucke death to vsus violentlie, but when the ſame is offered, to take it patientlie: except (ſaith he) it be where chaſtitie is in danger. Chryſoſt.Chryſoſtome vponupon theſe words of the firſt chapter to the Galathians; He hath deliuered vsus out of this wicked world: Gal. 1, 4.If ſo it were (ſaith he) that this life were euill, they ſhould not doo euill, which kill themſelues; but we ſaie, that they be wicked, and woorſe than murtherers. The canons condemne thoſe alſo, which geld themſelues. And thoſe canons, which be called The canons of the apoſtles, Canons of the apoſtlesdoo call ſuch men murtherers of themſelues. But and if it be not lawfull for one to geld himſelfe, much leſſe is it lawfull to kill himſelfe. But yet it muſt be noted, that it is not there ment of them, which for diſeaſe are cut by the Phyſician.
13 Herevnto alſo agrée the better ſort of the philoſophers. The better I ſaie, Arguments out of the philoſophers and poets. Plato.bicauſe I knowe that there were manie (as Cleanthes, Empedocles, Zeno, and others) which ſlue them ſelues. Plato in Phaedone ſaith, that This thing for two cauſes is not lawfull. Firſt, bicauſe it is not lawfull to ſlaie the ſeruant of an other; and that all we be the ſeruants of God. Secondlie, for that ſoldiers be condemned, if they forſake their ſtation without their emperors commandement. He ſaith that God hath ſet vsus as it were in a ſtation: wherefore he that without his commandement ſhall leaue his place, is a traitor. Ariſtotle in the fift of his Ethiks ſaith, Ariſtotle.that It is not lawfull to kill a citizen, without commandement of the lawe and magiſtrate: and therefore they which kill themſelues, ought to be gréeuouſlie puniſhed; for they are noted with infamie. Theſe things he ſaid, although it be reported, that afterward, for the auoiding of danger, he did wilfullie kill himſelfe. Virgil.Virgil placeth theſe kinds of men in great torments in hell, ſaieng:
Then lowring next in place beene they, that fell with wilfull death,
And guiltleſſe ſlue themſelues, with haſtie hands abhorring breath,
And ſhooke from them their ſoules. How gladlie now in skies againe
Would they full poore estate and hardneſſe of their life ſustaine?
The destnies them reſist, and lake vnlouelie them detaines,
And bellie fenne that nine times flowes, among them faſt reſtraines.
Out of the Epigrams.And one that wrote Epigrams, ſaith;
Death to contemne in poore estate, an eaſie thing it is:
In thrall to liue who can abide, doth valiantlie ywis.
14 In the Digeſts, De bonis illorum, Arguments out of the lawes.qui ante ſententiam ſibi manus attulerunt, aut corruperunt accuſatores. L. Qui rei. it is decréed, that they, who ſhall kill themſelues, their goods ſhall be confiſcate: & the reaſon is, that they muſt be taken for ſuch, as hauehave confeſſed themſelues guiltie. Yet is the ſharpnes of that lawe mitigated by Antonius the emperor: for he decréed, that that lawe ſhuld be of force, if the crime be woorthie either of death or of baniſhment. Wherefore they, which for theft kill themſelues, are excepted. They alſo be excepted, which being wearie of life, or impatient of ſorowe, doo ſlea themſelues. Alſo Adrian excepteth the father, who being ſuſpected of killing his ſonne, killeth himſelfe: for it ſhuld ſéeme (ſaith he) that he did it rather for the louelove of his ſonne, than for guiltineſſe of the crime. And if ſo be that one going about to kill himſelfe, and others comming in the meane time doo let him of his enterpriſe (ſo he doo this through an vnpatiencie of ſorowe, or wearineſſe of life) him alſo Adrian dooth except: but if he ſhall doo it for anie other cauſe, he appointeth him to be puniſhed. For he that will not ſpare himſelfe (ſaith he) how will he ſpare others? In the Digeſts De iure fiſci, in the lawe, In fraude, in the Paraph, Si quis; If anie through ſhame of debt ſhall kill himſelfe, he alſo is pardoned.
And in the Code, De illis, qui poſſunt facere teſtamentum; If one ſhall lawfullie make his teſtament, and afterward killeth himſelfe, it is a doubt whether that teſtament ought to be of force. And it is anſwered in like maner. But if he be taken in the crime, or made guiltie, it ſhall not ſtand. And, as we hauehave in the Digeſts, De re militari, in the chapter Omne delictum; If a ſoldier would kill himſelfe, and cannot; if he doo the ſame, either through irkſomneſſe of life, or impatientneſſe of ſorrowe, or elſe for ſhame, he alſo is pardoned; yet ſo, as he be diſcharged from the war, and let go with ſhame: but if he be not able to excuſe himſelfe, he is puniſhed by death. In the Digeſts De iniusto & fracto testamento, in the lawe Si exhaeredato filio, in the Paraph, Irritū. All theſe hauehave ſéene, that it is ſinne for a man to kill himſelfe. But the Atheniens decréed more ſharpelie as touching this matter. For they ordeined, that he which ſo died, ſhould not be buried in the territorie of Athens. They did not onelie confiſcate his goodes, but alſo they would hauehave his bodie carried foorth of their bounds. And why the Romans dealt more mildlie, I perceiue not; vnleſſe perhaps they remembered, that they had in their citie, ſuch as were Lucretia, Caro, and Curtius, whom they would not number among the wicked. By theſe ſo manie arguments, I thinke it is euident enough, that it is not lawfull for anie man to kill himſelfe, neither for the eſcaping of tyrannie, nor yet for obteining of immortalitie, which thing Cleombrotus Ambraciota did.
Contrarie examples of them that hauehave killed themſelues.15 But there be obiected vntounto vsus the examples of Cato, of Curtius, of Lucretia, and of Ionas, which willed himſelfe to be caſt into the ſea, and of Razis out of the books of Ma…chabeis, & of certeine holie women, whoſe memorie is celebrated in the church, who for defenſe of their chaſtitie and religion, ſlue themſelues. Cato killed himſelfe, Why Cato killed himſelfeleaſt he ſhuld come into the power of a tyrant. But if examples ought to take place, we alſo may obiect examples of patriarchs, apoſtls, and martyrs, who ſuffering patientlie all maner of moſt gréeuous torments, yet did they neuer kill themſelues. And theſe, inſomuch as they be our owne citizens, they ſhould more mooue vsus by their example, than doo ſtrangers and forreiners: eſpeciallie ſéeing the acts of theſe men are grounded vponupon the eternall lawe, and expreſſe will of God. And as touching Cato particularlie, Auguſtine anſwereth in his firſt booke De ciuitate Dei, that that was not fortitude, but weakeneſſe of courage: for that he could not indure aduerſitie. The ſame Auguſtine, in the 19. booke, and fourth chapter, maruelleth at the Stoiks, who doo place the bleſſed ſtate in vertue, and reckon not miſfortunes among euill things: and yet thinke, that they are to be ſhunned euen by death. For what reaſon (ſaith he) is this, that calamities be not euill, and yet muſt be auoided euen by death? O goodlie felicitie (ſaith he) which muſt be performed by the helpe of death! And if ſo be that life be bleſſed, we ought to abide therein: but if we will finiſh and performe the ſame by death, it is not happie. For what felicitie is this, that can be ouercome by thoſe things, which ye will denie to be euill? Cato (ſaith he) killed himſelfe, did he it patientlie, or vnpatientlie? Surelie vnpatientlie, and in bitternes of mind. For his patience was vanquiſhed, through the authoritie of Caeſar.
Others thus excuſe him, as though by his example he would teach how miſchéeuous a thing tyrannie ſhould be in a frée Common-weale: and that the publike fréedome of our natiue countrie ought to be more déere vntounto vsus, than life it ſelfe. Indéed our life muſt be ſpent for the libertie of citizens; yet that muſt be in battell and conflict. But it is not lawfull for anie man to kill himſelfe by his owne hand. And it is lawfull to warne the people of their dutie, by all iuſt meanes; but it is not lawfull to teach them by naughtie examples. And if ſo be that Cato were ſo carefull of his countrie, what profit did he to it, by dieng? By his life he might peraduenture hauehave profited the ſame, but being dead, he could by no meanes doo it. A thouſand waies better did our Paule: for he, when he was in priſon, and had ſuffered manie moſt bitter puniſhments, and would hauehave accounted it great aduantage, if he might hauehave died; yet, bicauſe he ſawe that he might profit others, he reiected his owne commodities, and for other mens ſakes deſired to remaine aliue. This vndoubtedlie is the part of a good citizen, to thinke vponupon the publike vtilitie of his owne citizens. But Cato, before he ſhould die, warned his ſonne, that he ſhould hope well of Caeſar, and ioine himſelfe vntounto him. If this were diſhoneſt, by what reaſon perſuaded he his ſonne? If it were honeſt, why did not he himſelfe take the counſell that he gaue his ſonne? But it ſéemeth, that Caeſar ſufficientlie perceiued, with what mind Cato did this. For when he heard, that he was dead; He enuied (ſaith he) my glorie, he would not hauehave me to be the author of his ſafetie. But he was aſhamed to liue in that citie, which ſhould be held with the rule of a tyrant. Howbeit, he ſhould hauehave conſidered, that that ſinne was none of his owne, but an other mans. And we ought to be aſhamed of our owne ſinnes, and not of other mens; vnleſſe they be ſuch ſinnes as are gathered by our owne default. Séeing Cato procured not that tyrannie vntounto Caeſar; but euer as Caeſar grew in honor, ſo he put himſelfe againſt him, there was no cauſe whie he ſhould be aſhamed of an other mans fault.
But it is a verie great matter (ſaie they) that a man can kill himſelfe. I grant: yet ſinnes alſo are verie great. Greatneſſe may be no leſſe conſidered in vices, than in vertues. But theſe men, forſomuch as they be Ethniks, if they cannot be perſuaded by our examples, yet at the leaſt wiſe let them acknowledge their owne examples: [whereof there be manie found in the ancient hiſtories.] Marcus Artilius Regulus would not ſlaie himſelfe, M. Regulusbut choſe rather to returne vntounto Carthage, when he knew he ſhould go to moſt extreame puniſhments. Whether of theſe two ſéeme to be of the greater courage? Vndoubtedlie Regulus; ſith Cato was ouercome with impatience. Alſo Lucretia is obiected. Of Lucretia.is obiected. But Auguſtine ſaith, that ſhe could not abide the note of vnchaſtitie, and for that cauſe ſhe killed hir ſelfe. For Sextus Tarquinius entring into hir chamber, in the night, with his ſword drawne, threatned that he would ſlaie hir, vnleſſe ſhe would yéeld to him; and that he would place a ſeruant ſlaine in one bed with hir, as if he had béene taken in adulterie with hir. Héere did ſhe firſt begin to deliberate with hir ſelfe, and afterward ſhe obeied. Héerby (ſaith Auguſtine) there is offered a great ſcope of matter vntounto Rhetoricians, for ſo much as ſome would praiſe that fact of Lucretia, and others would reprooue it. As for hir praiſers, they were woont to ſaie, that two indéed cōmitted the wicked fact; but that onelie one was the adulterer. But (ſaith Auguſtine) the chaſtitie of Lucretia cannot be praiſed, vnleſſe hir murther be condemned. For if ſhe were an adultreſſe, why is ſhe praiſed? But if ſhe were chaſt, why did ſhe kill hir ſelfe? And ſo he concludeth, that the ſame in Lucretia, was no valiant courage, but a faint heart, bicauſe ſhe could not abide the peoples ill ſuſpicion of hir.
But this fault was peculiar vntounto the Romans, that they were infected beyond meaſure with the deſire of praiſe. Wherefore verie well wrote Virgil; that The louelove of countrie, and vnmeaſurable deſire of praiſe, had the ouerhand. That Lucretia was an adultereſſe.But if thou demand, whether Lucretia were an adultereſſe, or no? I anſwer that ſhe was. For Ariſtotle, in his third booke of Ethiks, when he diſputeth of certeine actions, whether they be voluntarie or not voluntarie, demandeth; that If one in a tempeſt throwe out his merchandize, rather than the whole ſhip ſhould periſh, what maner of action that is to be reckoned? And he anſwereth, that the ſame is a mingled action: for that it hath ſome part that is voluntarie, and a part alſo that is not voluntarie. But to make a more exquiſite anſwer, he ſaith, that the action is voluntarie: for the merchant had rather it were ſo for that time. And that an action muſt be weighed, according to that time, wherein it is taken in hand. And he addeth an other reaſon; that ſuch a kind of action falleth out vnderunder the frée choiſe of man: for the merchant deliberated with himſelfe, afterward he made choiſe, and fullie determined that this ſhould be doone. Séeing then Lucretia choſe rather to commit that adulterie, than to be ſtained with infamie after hir death, of neceſſitie the action was voluntarie. For ſhe would rather be an adultreſſe, being aliue; than ſo to be accompted being dead. I grant indéed that the action had ſome mixture but yet (as I hauehave ſaid) we muſt meaſure the fame by that time, wherein it was taken in hand.
But we on the other ſide, againſt this example, will obiect the example of Suſanna. I know, that that ſtorie is not canonicall; yet, howſoeuer it be, the example muſt not be contemned. When thoſe elders ſtood about hir in the garden, and threatned that they would accuſe hir of adulterie, vnleſſe ſhe would yéeld vntounto them; ſhe anſwered, that She had rather fall into the hands of men, than into the hands of God. Euen ſo ought we alſo in ſuch diſtreſſes, not to cleaue vntounto our owne good intents, and to imagine what may happen on each part; but to make our ſelues conformable vntounto the will of God, and to leaue vntounto his iudgement whatſoeuer ſhall happen. Alſo Curtius is obiected, who, Of Curtius.at ſuch time as the earth opened wide in the middeſt of the market place, and that the gap could not by anie meanes be filled vp; and that an anſwer was made by the ſoothſaiers, that our mother the earth deſired that thing, which in the citie was moſt excellent: he came armed on horſbacke into the market place, ſaieng; Thinke ye that the citie of Rome hath anie thing in the citie more excellent than armor and men▪ And ſpurring his horſſe, he lept downe into the gap, and foorthwith the earth returned to hir owne eſtate. What can héere be ſaid, but that theſe things were doone by the deceit and fraud of diuels? Neuertheleſſe, if we will compare this Curtius with Cato, we ſhall perceiue, that he was of a far greater courage. For he did not kill himſelfe through impatience, but thorough a care and louelove of his countrie: for he was led by ſome féele of religion. But this was euill, in that he gaue credit to the diuell, whom he thought to be God. The virgins of Lemnos.Neither was that otherwiſe, which Plutarch ſheweth of the virgins of Lemnos: for they hanged themſelues, without anie certeine cauſe. And when there could be no end made of this their furie, thoſe which had ſo come to their death, were, by publike conſent of the citie, drawne naked by a hooke, with great ignominie among the people: and after that, they ceaſed to hang themſelues.
16 But to ſet aſide prophane examples, they ſaie, that Ionas alſo willed himſelfe to be caſt into the ſea: Ionas. 1, 12. Of Ionas.and that this was no other thing than to kill himſelfe. But we muſt remember, that Ionas was a prophet, and perceiued the will of GOD, and by his inſtinct commanded theſe things to be doone. Furthermore alſo, GOD would that in him ſhould be a figure of Chriſt: that euen as he had béene thrée daies in the bellie of the fiſh; ſo Chriſt ſhould be thrée daies in the hart of the earth. Of Razis.Razis alſo in the hiſtorie of the Macchabeis killed himſelfe: 2. Ma. 14. 43for when he ſawe that he was incloſed on euerie ſide by Nicanor, and that he could not eſcape, he ſtrooke himſelfe with his owne ſword; afterward, when he ſawe his wound was not mortall, he caſt himſelfe downe headlong. Here Auguſtine taketh verie much paines. For the Donatiſts were woont to take hold on this example. The Donatiſts.Neuertheleſſe, he firſt anſwereth thus; that Some things perhaps were lawfull vntounto them, which in our time may not be lawfull. Howbeit, this is but a weake argument: for the lawe of God, eſpeciallie the morall lawe, is euerlaſting. But he addeth, that certeine acts doubtleſſe are mentioned in the holie ſcriptures, but not allowed of. Such are the droonkenneſſe of Noah, the inceſt of Loth, the ſelling of Ioſeph, the adulterie of Dauid, and other ſuch like. But againſt this anſwer it is obiected, that in the 14. chapter, this act is commended by the author: for thus he writeth; He would rather die honourablie, than ſuffer anie thing vnwoorthie of his progenie. Howbeit, this dooth not much trouble me: for perhaps the authour ſpeaketh theſe things according to the opinion of Razis; who thought, that if he ſhould liue in ſuch ſort, it would be a great ſhame, both to his ſtocke, and his name. Howbeit, another anſwer is much better; namelie, that thoſe bookes are not among the canonicall ſcriptures, neither may anie opinion be confirmed by them. But thou wilt ſaie, that they were read in the church. I grant they were. Auguſtine ſaith, that thoſe bookes were accuſtomed to be read; bicauſe of that noble vertue of the martyrs, to the intent, that godlie men might be incouraged againſt tyrants. But it is incredible, how deſirous thoſe Donatiſts were of voluntarie death. This they did, The Donatiſts deſirous of voluntarie death.to bring our biſhops in hatred, who had obteined againſt them the aſſiſtance of the emperours. And now, to the end they ſhould deale more mildlie, they threatened that they would kill themſelues. And when it was obiected by our men, that it was not lawfull; they vſed to flie to that example, which we hauehave mentioned of Razis, 2. Ma. 14, 37and vntounto the place in the epiſtle to the Corinthians; If I ſhall giuegive my bodie, that I be burned, and hauehave not charitie, 1. Cor. 13, 3it profiteth me nothing. Wherefore, it is lawfull (ſaie they) ſo it be doone in charitie: Another argument of the Donatiſts.for Paule reprooueth not the ſame, ſaue where charitie faileth. But they fondlie and vnlearnedlie depraued the words of Paule: for they (as Auguſtine ſaid) are thus to be ment; If of neceſſitie we muſt either die, or elſe admit ſome miſchéeuous act, it is much better for a godlie man to die; yet not ſo, as anie man ought to be the author of his owne death, but to be readie to abide anie thing doone by the tyrant and executioner. So may it ſéeme, that thoſe fellowes of Daniel deliuered themſelues, when they ſaid, Dan, 3, 18.that they would rather die, than worſhip the image of Nabuchad-nezar. And Chriſt is ſaid to hauehave giuen himſelfe for our ſaluation. Yet ſaith Paule, Rom. 5, 8.if a man euen ſo giuegive himſelfe, that he be burned of a tyrant, if it be not in charitie, it ſhall profit him nothing. Yet this, alſo did the Donatiſts vaunt, Another argument of the Donatiſts.that man hath frée will in his owne matters; and therefore it is lawfull for anie man to kill himſelfe, if he will. But this is ridiculous & vaine; ſith our will muſt euermore be drawne backe from ſin. For this both the holie ſcriptures exhort, and good magiſtrates, and godlie parents, in their ſubiects and children, doo the ſame.
17 But Ierom vponupon Ionas ſaith, that It is our part, not violentlie to plucke death vntounto vsus; but with a good courage to ſuffer it, when it is offered; vnleſſe perhaps it be, Whether ſelfe-death may be lawfull for keeping of chaſtitie.where chaſtitie is put in danger. As if he had ſaid; It is lawfull for one to kill himſelfe, for preſeruing of chaſtitie. Of the ſame opinion Ambroſe ſéemeth to be, in his third booke De virginibus: for ſo he writeth of Pelagia the virgine, that the tormentors threatened hir, that vnleſſe ſhe would worſhip idols, Examples.they would rauiſh hir; and that ſhe, to auoid as well the one as the other, caſt hir ſelfe downe headlong. This act did Ambroſe commend: and he addeth, that hir mother did eſcape awaie with other two daughters; and that when in flieng awaie, they were hindered by a riuer, they of their owne accord ruſht headlong into the ſame, and by that meanes they were drowned. Euſebius alſo, in his eight booke, and 15. chapter, duplicate page duplicate page when he reckoneth vp the lewd luſts of Maxentius, ſaith, that he, bearing inordinate louelove vntounto a certeine matrone of Rome of ſingular beautie, priuilie ſent miniſters of his lewdneſſe, to bring hir vntounto him. Who hauing bound hir huſband, and vſed all threatenings towards him, laſtlie obteined of him, that he yéelded his wife vntounto the luſt of the tyrant. But ſhe, as though ſhe would ſéeme to obeie, when ſhe had obteined a time to make hir ſelfe readie, being retired into a parlor, did thruſt hir ſelfe through with a ſword. And that fact is not blamed, but rather allowed. Auguſtins opinion touching theſe examples.Héere Auguſtine ſomewhat doubteth, what anſwer to make. Firſt he ſaith, that on the one part he ſéeth that lawe of God; Thou ſhalt not kill: and on the other part, that they be celebrated in the church as martyrs. As touching the word of God, he is reſolued: and concerning the iudgement of the church, it might be, that God by ſome reuelation made it be knowen, that their dooings pleaſed him, and that they were ſtirred by the motion and inſtinct of the ſpirit, and by the ſpeciall counſell of God. And like to this is that which we read to be doone by Samſon, Iud. 16, 28.in the booke of Iudges.
But by Auguſtines leaue, this compariſon dooth not ſufficientlie agrée: for as touching Samſon, that he was ſet on by the ſpirit of GOD, it is certeine: alſo God reſtored his ſtrength vntounto him, which he before had taken awaie. And Samſon, when he died, did call vponupon the Lord. Heb. 11, 32.And the epiſtle to the Hebrues giueth him a teſtimonie of faith and godlineſſe, and reckoneth him in the number of the ſaints. Which can not be ſaid of theſe virgins: for they hauehave no teſtimonie out of the word of God. Exod. 20, 13Auguſtine addeth; that that lawe (Thou ſhalt not kill) is certeine and well knowen. But no man muſt be perſuaded to kill himſelfe, through a diuine motion; vnleſſe he knowe and hauehave a certeine triall, that it is the motion of God. Indéed I confeſſe, that God ſometimes dooth certeine things by extraordinarie means. For he commanded the Hebrues to rob the Aegyptians, Exod. 11, 2. Gen. 22. 1.and Abraham to kill his ſonne: yet may we not hereby pronounce any thing, more than we ſée is euident by the holie ſcriptures. Verelie, I for my part can not allow of the facts of theſe virgins: for whether they were doone by the motion of God, I knowe not; neither doo I thinke, that the ſame can certeinlie inough be knowen of anie. Yet may it be, that they acknowledged their ſinnes, before they departed out of their life, and that God forgaue them. Vndoubtedlie, the indeuour of defending chaſtitie and religion is verie laudable: yet muſt we take héed, that we defend the ſame by good meanes, and right conſiderations. Thoſe virgins, which did theſe things, be praiſed. Admit they be ſo. But ſometimes things, which be doone amiſſe, be praiſed alſo. The word of God is ſuch, as in commending thereof, we can not be deceiued.
18 I knowe there be ſome of the latter writers, which thus decrée; that If anie man, Whether for the cauſe of Gods glorie it be lawfull for one to kill himſelfe.for his owne ſake, bicauſe he can not indure either ſharpeneſſe of puniſhment, or reproch, dooth kill himſelfe, he ſinneth verie gréeuouſlie: but that if he onlie laie before his eies, the glorie of God, bicauſe he perceiueth that thoſe things, which he ſhall ſuffer, will redound to his diſhonor, he may ſo be excuſed. Iud. 16, 30.For ſo Samſon killed himſelfe, bicauſe he ſawe that his miſerie was a diſhonor vntounto God. 2. Mach. 14. verſe. 43.And that ſame Razis alſo, & thoſe other women, which we now ſpake of, did ſo likewiſe. But this diſtinction dooth not weaken the truth, which we defend: for it is a ſtedfaſt and euerlaſting rule; Rom. 3, 8.that We muſt not commit euill, that good may come thereof. Yea and the martyrs alſo could eaſilie perceiue, that their death would redound to the glorie of Gods name; yet was there none of them that killed himſelfe. 2. Sam. 1, 16Euen ſo might that Amalechite hauehave excuſed himſelfe, which furthered Saules death: for the Philiſtines, if they could hauehave taken Saule aliue, would not onelie hauehave reproched him, but God alſo. Neuertheleſſe, Dauid commanded him to be ſlaine. Yea and Auguſtine himſelfe anſwereth this reaſon; What ſinne (ſaith he) did they feare? Surelie the ſinne, which ſéemed to be at hand, was none of theirs, but of wicked men. But if it be lawfull for vsus, to kill our ſelues, for the eſcaping of our ſinne, then ſhould euerie one ſlaie himſelfe immediatlie after baptiſme. By all theſe reaſons it is concluded, that Saule, in that he killed himſelfe, can not be excuſed. But the Hebrues defend him on this ſort; That when he knew he ſhould die, yet he manfullie returned to his campe, and failed not anie thing at all of his dutie, but ſubmitted himſelfe to the iudgement of God, which was declared by Samuel. Naie rather, he ſinned two times gréeuouſlie in one and the ſelfe-ſame matter; firſt, in that he tooke counſell of a witch; ſecondlie, in that he gaue credit vntounto hir, or rather vntounto the diuell. For both thoſe déeds of his were againſt the lawe of God. Theſe things hauehave I reaſoned at large, The concluſion of this place.but (as I hope) not vnprofitablie. For theſe daies of ours be verie dangerous, and the life of godlie people is open vntounto priſons, vntounto baniſhments, vntounto torments, vntounto burnings, & finallie vntounto all kind of euils. Howbeit, although we ſhould enter into all kind of aduerſities, yet muſt none laie violent hands vponupon himſelfe. Alſo, doubtfull and intricate cogitations are oftentimes ſuggeſted vntounto vsus by the diuell, touching ſome ſinne of ours, as of offenſe towards God, our ſhame or infamie. But theſe aſſaults we muſt valiantlie reſiſt, and not ſuffer our ſelues by anie perſuaſion of the diuell, to be carried awaie from God.