Self-Homicide is Not So Naturally Sin that it may Never be Otherwise, Part 1

Self-Homicide is Not So Naturally Sin that it may Never be Otherwise · Part 1

p. 25THE FIRST PART. OF LAW and NATURE.

Distinction I.

SECT. I.

AS aaPalaeotus de notbis. c. 28.Lawyers use to call that impossible, 1. Why wee first prove that this sinne is not irremissible.which is so difficult; that by the rules of law it cannot be afforded, but by the indulgence of the Prince, and excercise of his Prerogative: So Divines are accustomed to call that sinne, which for the most part is so, and which naturally occasions and accompanies sinne. Of such condition is this SELFHOMICIDE: p. 26which to be sinne every body hath so sucked, and digested, and incorporated into the body of his Faith and Religion, that now they prescribe against any opposer; and all discourse in this point is upon the degrees of this sinne, and how farre it exceeds all other: So that none brings the metall now to the test, nor touch, but onelyonly to the balance. Therefore although whatsoever is in our appetite good or bad, was first in our understanding true or false, and therefore if wee might proceed orderly, our first disquisition should be employd upon the first source, and origen, which is, whether this opinion be true or false, yet finding our selves under the iniquity and burden of this custome, and prescription, we must obey the necessitie, and preposterously examine: First, why this fact should be so resolutely condemned, and why there should be this precipitation in our judgement, to pronounce this above all other sins irremissible: and then, having removed that which was neerest us, and delivered our selves from the tyranny of this prejudice: our judgment may be brought neerer to a straightnesse, and our charity awakned, and entendred to apprehend, that this act may be free not onelyonly from those enormous degrees of sinne, but from all.

SECT. II.

They who pronounce this sinne to be so necessarily p. 271. Three sorts of mistakers of this sinne.damnable, are of one of these three perswasions. Either they mis-affirme that this act alwaies proceeds from desperation; and so they load it with all those comminations with which from Scriptures, Fathers, Histories, that common place abounds. Or else they entertaine that dangerous opinion, that there is in this life an impenitiblenesse, and impossibilitie of returning to God, and that apparent to us (for else it could not justifie our uncharitable censure;) Or else they build upon this foundation, that this act being presum'd to be sinne, and all sinne unpardonable without repentance, this is therefore unpardonable, because the very sin doth preclude all ordinary wayes of repentance.

SECT. III.

To those of the first Sect, if I might be as vainly 1. That all desperation is not hainous; and that this act doth not alwaies proceed from desperation.subtile, as they are uncharitably severe, I should answer, that all desperation is not sinnefull. For in the devill it is not sinne, nor doth hee demerit by it, because he is not commanded to hope. Nor in a man which undertook an austere and disciplinary taming of his body by fasts or corrections, were it sinfull to despaire that God would take from him stimulum carnis. Nor in a Priest employ'd to convert infidels, were it sinfull to despaire; that God would give him the power of miracles; If therefore to quench and extinguish this stimulum carnis, a man should kill himselfe; p. 28the effect and fruit of this desperation were evill, and yet the root it selfe not necessarily so. No 2. It may bee without infidelitie.detestation nor dehortation against this sinne of desperation (when it is a sinne) can be too earnest. But yet aaTho. 22. q. 2. ar. 2.since it may be without infidelitie, it cannot be greater then that. And though Aquinas there calls it sinne truly, yet he sayes hee doth so, 3 When it is poena peccati it is involuntarium.because it occasions many sinnes. And if it bee as bbPerer. Exod. c. 1. dijp. 4.Exod 1others affirme, Poena peccati, it is then involuntarium, which will hardly consist with the nature of sinne: 4. The reason why men ordinarily aggravate it.Certainly, though many devout men have justly imputed to it the cause and effect of sin, yet as in the ccCau. 17.penitentiall Cannons, greater Penance is inflicted upon one who kills his wife, than one who kills his mother; and the reason added, not that the fault is greater, but that otherwise more would commit it; So is the sinne of desperation so earnestly aggravated; because springing from Sloth, and Pusillanimity, our nature is more slippery and inclinable to such a descent, than to presumptions, which yet without doubt do more wound and violate the Majesty of God, then desperation doth. But howsoever, that none may justly say, that all which kill themselves, have done it out of a despaire of Gods mercy, (which is the onelyonly sinnefull despaire) we shall in a more proper place, when we come to consider the examples exhibited in Scriptures, and other Histories; finde many who at that act have been so far from despaire, that they have esteemed it a great degree of Gods mercy, p. 29to have been admitted to such a glorifying of his name, and have proceeded therein as religiously as in a sacrifice; and as ddBosquier Con. 2.one sayes, elegantly, of Job, venere in gloriosa Proverbia, and of whom we may properly say, that which Moses said, Exod. 32. 29.Exod 32:29when they punished upon one another their Idolatry, Consecrastis man… vestras Domino.

When I come to consider their words who are 5. Of the second opinion, impenitiblenesso.of the second opinion, and which allow an impenitiblenesse in this life (of which Calvin is a strong Authorizer, if not an Authour; who 6. Of Calvins opinion, Mat. 12. 30.Matt 12:30sayes, that actuall impenitence is not the sinne intimated in Matth. 12. 30, & 31. But it is a willing resisting of the holy Ghost, into which whosoever falls, Tenendum est, saith he, we must hold that he never riseth again) because these hard and mis-interpretable words fall from them, when they are perplexed, and intricated with that heavy question of sinne, against the holy Ghost, and because I presume them to speak proportionally and analogally to their other Doctrine, I rather incline to afford them this construction, that they place this impenitiblenesse onelyonly in the knowledge of God, or that I understand them not, then either beleeve them literally, or beleeve that they have clearly expressed their own meanings. For I see not why we should be lother to allow, that God hath made some impeccable, then impenitible. 7. None impeccable, nor impenitible.Neither do I perceive, that if they had their purpose, and this were granted to them, that therfore such an impenitiblenesse must of necessity p. 30be concluded to have been in this person, by reason of this act.

SECT. IIII.

But the third sort is the tamest of all the three, 1. Of the third sort, and that we ought not to presume actuall impenitence in this case.and gives greatest hope of being reduced, and rectifyed: For though they pronounce severely upon the fact, yet it is onelyonly upon one reason, that the fact precludes all entrance to repentance. Wherein I wonder why they should refuse to apply their opinions to the milder rules of the Casuifts aaAzor. Mor. Instit. pa. 1. l. 2. c. 16.which ever in doubtfull cases, teach an inclination to the safer side. And though it be sa…er to thinke a thing to be fin, then not, yet that rule serves for your own information, and for a 2. Which is the safer side in doubts.bridle to you, not for anothers condemnation. They use to interpret that rule of taking the safer side, that in things necessary (necessitate finis, as repentance is to salvation) wee must follow any probable opinion, though another bee more probable; and that, directly that opinion is to be followed, Quae favet animae: which they exemplifie thus. bbZambran. de poeniten. dub. 2. n. 39.That though all Doctors hold that baptisme of a childe not yet throughly born, in the hand or foot to be ineffectuall, yet all Doctors counsell to baptize in that case, & to beleeve of good effect. And the example of the good theife informes us, that repentance works immediately; 1. Inarticulo mortis, the Church interprets ever favourably.and from that history Calvin collects, That such paine in articulo mortis, is naturally apt p. 31to be get repentance; Since the Church is so indulgent, and liberall to her children, ccIdem de bap. dub. 8. n. 1.that at the point of death shee will afford her treasure of baptisme to one which hath been mad from his birth, by the same reason us to a child; ddIbid. n. 2.yea, to one fallen lately into madnesse, though it appeare he were in mortall sinne, if he have but attrition, which is but a feare of hell, & no tast of Gods glory; And …uch attrition shall be presum'd to be in him, if nothing appeare evidently to the contrary: eeIdem praelud. 1. n. 7.If she be content to extend and interpret this point of death, of every danger by sea, or travell; ffIdem de poenitent. dub. 3. nu. 2.If she will interpret any mortall sinne, in a man provoked by sodain passion, and proceeding from indeliberation, to be no worse nor of greater malignity, then the act of a childe. If being unable to succour one before ggIbidem.she will deliver him from excommunication after he is dead. hhDub. 7. nu. 9.If she bee content that both the penitent and confessor, bee but diligentes, not diligentissimi; iiIdem de unct. dub. 2. nu. 3.If rather then she will be frustrate of her desire to dispense her treasure, she yeelds that mad and possessed men, shall be bound till they may receive extreame unction. kkSayr Thesaur cas. consci. tom. 1. l. 2. c. 21. nu. 2.If lastly she absolve some whether they will or no, why should we abhorre our mothers example, and being brethren, be severer than the Parent? Not to pray for them which dye without faith is a precept so obvious to every Religion, that even llAlcor. azoar. 19.Mahomet hath inhibited it: But to presume impenitence, because you were not by, and heard it, is an usurpation.

p. 32This is true repentance (saith Clement) [mmStromat. l. 2 To doe no more, and to speake no more, those things, 4. What true repentance is.whereof you repent; and not to be ever sinning, and ever asking pardon.] Of such a repentance as this our case is capable enough.

And of nnLib. 3. ad amandum. cp. 1.one who died before he had repented, goo… Paulinus would charitably interpret his haste, [That he chose rather to go to God debitor quam liber] and so to die in his debt rather than to carry his acquittance. As therefore in matters of 5. Witnesses which acquit, more acceptable then accusers.fact, the delinquent is so much favor'd that ooDist. 81. ca. Clerici.a Lay-man shall sooner be beleeved which acquits him, then a Clork which accuseth (though in pp12. q. 1. c. duo sunt.other cases there be much disproportion betweene the value of these two testimonies;) So, if any will of necessitie proceede to judgement in our case, those reasons, which are most benigne, and which, (as I sayd) favent anima, ought to have the best acceptation and entertainment.

SECT. V.

Of all those definitions of sinne, which the first 1. Why wee wave the ordinary definition of sinne ta…en from S. Augustine, and follow that of Aquinas.Rhapsoder Pet. Lombard hath presented out of ancient learning, as well the Summists as Casuists doe most insist upon that which he brings from aaLib. 2. Dist. 35. ….S. Augustine, as, commonly, where that Father serves their turnes, they never goe further. This definition is, that sinne is dictum, factum, concupitum, contra aternam legem Dei. This they stick too, because this definition (if it be one) best b…ares their descant; p. 33and is the easiest conveyance, and cariage, Of the torturing practise of Casuists.and vent for their conceptions; and applying rules of Divinitie to particular cases: by which they have made all our actions perplex'd and litigious, in foro interiori, which is their tribunall: by which torture they have brought mens consciences to the same reasons of complaint, which bbPanegyr. Traian.Pliny attributes to Rome, till Trajans time; that Civit… f…-aata legibus, legibus evertebatur. For as Informers vext them with continuall delations upon penall Lawes, so doth this act of sinning entangle wretched consciences in manifold and desp…ate anxi eties.

But for this use this definition cannot be thought to be applyable to sinne onelyonly, since it limits it to the externall Law of God, (which word though Lombard have not, ccThesaur. Cas. Consc. l. 1. Ca. 5.Sa… and all the rest r…tain for this eternall Law is ddTho. 22. q. 91. ar. 2.ratio gub…rnativa Dei, which is no other then his eternall decree for the government of the whole world, and that is Providence. And certainly against this, because it is not alwayes revealed, a man may without sinne 3. Of the eternall law of God in Augustines definition against which a man may doe without sinne.both think and speak and doe: as I may resist a disease, of which God hath decreed I shall die. Yea though he seeme to reveale his will, we may resist it, with prayers against it, because it is often conditioned, and accompanied with limitations and exceptions. Yea though God dealt plainly by Nathan, ee2. S…. 12. 14.[The child shall surely die] David resisted Gods decree by prayer and penance. We must therefore seek another definition of sinne p. 34which I think is not so well delivered in those words of Aquinas ff22. q. 64. ar. 1. Con.[Omnis defectus debiti actus habet rationem peccati] as in his other; [Peccatum 4. Of the Denition which we follow.est actus devians ab ordine debiti finis, contra regulam naturae rationis, aut legis aeternae] For here lex aeterna being put as a member and part of the definition, it cannot admit that vast and large acceptation, which it could not escape in the description of S. Augustine, but must in this place be necessarily intended of lex divina. Through this definition therefore, we will trace this act of Self-homicide, and see whether it offend any of those three sorts of Law.

SECT. VI.

Of all these three Laws, of Nature, of Reason, 1. How the law of nature, of reason, and of God, exhibited in this definition, are all one; and how diversly accepted.and of God, every precept which is permanent, and binds alwayes, is so compos'd and elemented and complexion'd, that to distinguish and seperate them is a Chymick work: And either it doth only seeme to be done, or is done by the torture and vexation of schoole-limbicks, which are exquisite and violent distinctions. For that part of Gods Law which bindes alwayes, bound before it was written, and so it is but dictamen rectae rationis; and that is the Law of nature. And therefore Jsidore as it is related into the aaDist. 1. Om…es.Canons, dividing all Law into divine and humane, addeth [Divine consists of nature, Humane of custome] Yet though these three be almost all one; yet because p. 35one thing may be commanded divers waies, and by divers authorities, as the common Law, a Statute, and a Decree of an arbitrary Court, may bind me to do the same thing, it is necessary that we weigh the obligation of every one of these Laws which are in the Definition.

But first I will only mollify and prepare their 2. In some eases all these three lawes may be broke at once.crude and undigested opinions and prejudice which may be contracted from the often iteration, and specious but sophisticate inculcatings of Law, and Nature, and Reason, and God, with this Antidote, that many things which are of Naturall and Humane and Divine Law may be broken. Of which sort bbSoto de teg. Secr. membr. 1. q. 2.to conceale a secret 3. Revealing a secret.delivered unto you is one. And the Honour due to Parents is so strictly of all these Laws, as none of the second Table more. Yet in a iust warre a Parricide is not guilty; yea by a law of Venice, though ccde Rep. l. 1. cap. 4.Bodin say, it were better the 4. Parricide.Towne were sunk then ever there should be any example or president therein; A sonne shall redeeme himselfe from banishment by killing his Father being also banished. And we ddAelian. l. 4. cap. 1.read of another state (and Laws of Civil Commonwealths may not easily be pronounced to be against Nature) where when Fathers came to be of an unprofitable and uselesse age, the sons must beat them to death with clubs: And of another, where all persons of above 70 years were dispatched.

p. 36SECT. VII.

This terme the law of Nature, is so variously 1. Of the law, of nature; and that against it strictly taken, either no sin, or all sinne is done.and unconstantly deliver'd, as I confesse I read it a hundred times before I understand it once, or can conclude it to signifie that which the author should at that time meane. Yet I never found it in any sence which might justifie their vociferations upon sinnes against nature. For the transgressing of 2. To doe against nature, makes us not guilty of a greater sinne, but more inexcusable.the Law of nature in any act doth not seeme to me to increase the hay nousnesse of that act, as though nature were more obligatory than divine Law: but only in this respect it aggravates it, that in such a sin we are inexcusable by any pretence of ignorance since by the light of nature we might discern it. Many things which we call sin, and so evill have been done by the commandement of God; 3. Nothing so evill, that is never good.by Abraham and the Jsraelites in their departing from Aegypt. So that this evill is not in the nature of the thing, nor in the nature of the whole harmony of the world, and therefore in no Law 4. No evill but disobedience.of nature, but in violating, or omitting a Commandement: All is obedience or disobedience. 5. Lying naturally worse then Selfe-homicide.Whereupon our Country-man aaThesa…. cas. cons. l. 7. c. 9. n. 9.Sayr confesseth, that this SELF-HOMICIDE is not so intrinsecally ill, as to Ly. Which is also evident by Cajetan bbsup. 22. q. 37. ar. 2.where he affirmes, that I may not to save my life, accuse my self upon the Racke. And though Cajetan extend no farther her…in, then that I may not bely my sel…: Yet ccde teg. secr. memb. 1. q. 3.… p. 37evicts, that Cajetans reasons, with as much force forbid any accusation of my self, though it be true. So much easier may I dep…rt with life then with truth, or with fame, by Cajetan. And yet 6 Fame may be neglected; yet we are as much bound to preserve it, as life.we find that of their fame many holy men have been very negligent. For not onelyonly Augustine, Anselm, and Hier… betray themselves by unurged confessi ns, but ddSoto ihid.St Ambrose procur'd certain prostitute women, to come into his chamber, that by that he might be defamed, and the People thereby abstaine from making him Bishop. This intrinsique and naturall evill therefore will hardly be found. For, eeTh. 22. q. 104. ar. 4. ad 2. m.God who can command a murder, cannot command an evill, or a sinne; because the whole frame and government of the world b…ing his, he may vse it as he 7 God cannot command a sin, yet he can command murder.will. As, though he can doe a miracle, he can do nothing against nature; because ffAug. cont. faust. l. 26. ca.[That is the nature of every thing, which he works in it.] Hereupon, & upon that other true rule, ggTh. 1. q. 105. at. 6. ad. 1.[whatsoever is wrought by a superior Agent, upon a patient, who is naturally subject to that Agent, is naturall] we may safely infer, that nothing which we call si…ne is so against nature, but that it may be sometimes agreeable to nature.

On the other side, nature is often taken so widely and so extensively, as all sinne is very truely said to be against nature. Yea, before it come to be sinne. For S. Augustine sayes nnDe li. Arb. l. 13. ca. 13.[Every vice, as it is vice, is against nature.] And vice is but habite which being produced to act, is then sinne. Yea p. 388 Originall sin is from nature.the parent of all sinne, which is hereditary originall sin, which ii12. q. 81. ar. 4.Aquinas calls, [a languor and faintnesse in our nature, and an indisposition, proceeding from the dissolution of the harmony of originall Justice] is by him said to be in us, [kk3. q. 8. ar. 5. ad 7. quasi naturale] And is, as he saith in another place, so ll1. q. 100. ar. 1. ad 3.naturall, [that though it is propagated with our nature, in generation, though it be not caused by the principles of nature.] So mm12. q. 81. ar. 4.as if God would now miraculously frame a man, as he did the first woman, of another's flesh and bone, and not by way of generation, into that creature, all infirmities of our flesh would be derived but not originall Sin. So that originall sinne is traduced by nature onelyonly, and all actuall sinne issuing from thence, all sinne is naturall.

SECT. VIII.

But to make our approaches neerer. Let us 1 That if our adversaries by law of Nature meane onelyonly Sensitive Nature, they say nothing, for so most vertuous actions are against Nature.leave the consideration of the Law of nature, as it is Providence, and Gods decree for his government of the great world; and contract it only to the law of nature in the lesse world, our selves. There is then in us a aaTho. 12. q. 71. ar. 2. Con.double law of nature, Sensitive and Rationall; and bbC…rbo Cas. Cons. To. 2. pa. 1. 6. 5.the first doth naturally lead and conduce to the other. But because by the languor and faintnesse of our nature, we lazily rest there, and for the most part goe no further in our journeys therfore out of this ordinary p. 39indisposition, Aquinas pronounceth, that the inclination of our sensitive nature is against the law of reason. And this is that which the Apostle Rom. 7. 23.Rom 7:23calls the law of the flesh, and opposeth against the law of the spirit.

Now although it be possible to sinne and transgresse against this sensitive nature, which naturally and lawfully ccTho. ibid.is inclined upon bonum delectabile, by denying to it lawfull refreshings, and fomentations; yet I think this is not that law of nature which these abhorrers of SELF-HOMICIDE complaine to bee violated by that Act. For so they might aswell accuse all discipline and austeritie, and affectation of Martyrdome, which are as contrarie to the Law of sensitive Nature.

SECT. IX.

And therefore, by law of nature, if they 1 As the law of Nature is Recta Ratio, it is jus gentium. So Immolation of men and Idolatry, are not against Nature.will meane any thing, and speak to be understood, they must entend the law of rationall nature: which is that light which God hath afforded us of his eternall law; and which is usually call'd recta ratio. Now this law of nature as it is onelyonly in man and in him directed upon Piety, Religion, Sociablenesse; and such (for as it reacheth to the preservation both of Śpecies and individualls, there are lively prints of it in beasts) is with most authors confounded and made the same with jus gentium. So aaMor. Inst. …. 1. l. 5. cap. 1.Azorius, and so p. 40bbCom. ad leg. Reg. prae.Sylvius delivers [That the law of nature, as it concerns only reason is j… gentium;] and therefore whatever is jus gentium that is, practised (and accepted in most, especially civil'st nations) is also law of nature, which ccDe Som. sign.Artemidorus ex…mplifies, in these two, Deum colere, mulie…ibus vinci.

How then shall we …ccuse Idolarry, or immolation of men to be sinnes against nature? For (not to speak of the first, which like a de…uge overflowed the whole world, and only Canaan, was a little Ark swimming upon it, delivered fr…m utter drowning, but yet not from sto…mes and and leakes, and dangerous weather-beatings,) immolation of men was so ordinary, that ddPol. Virg. de Invent. r…r. l. 5. cap. 8.[almost every nation, though not batba…ous, had received it.] the eeMiddendorp. de Acad. l. 6. …x Io. Bormo.D…uids of France made their divinations from sacrifices of men. ffCasar. Bell. Gall. l. 6.And in their wars they presaged also after the same fashion. And for our times it appeares, by the Spanish relations, ggMat. Met. praef. ad Oscr. Hist.that in only Hispaniola they sacrific'd yearly 20000 children.

SECT. X.1 A reason is the forme, and so the Nature of man, every sin is against Nature, yea, whatsoever agrees not exactly with Christian Religion.

However since this is receiv'd [aa12. q. 71. ar. 2. Con. that the nature of every thing is the forme by which it is constituted, and that to doe against it, is to doe against nature] since also this forme in man is reason, and so to commit against reason is to sin against nature, what sin can be exempt from that charge, that it is a sin against nature, since every sin p. 41is against reason. And in this acceptation bbEpistola mult is ep…ft.Lucidus takes the law of nature, when he sayes [God hath written in our hearts such a law of nature, as by that, we are saved in the coming of Christ.] And so every act which concurres not exactly with our religion shall bee sinne against nature. Which will appeare evidently out of cc31. 33.Jeremies words, where God promiseth as a future blessing, that he will write his lawes in their hearts, which is the Christian law. So that the Christian law, and the law of nature, (for that is the law written in hearts) must be all one. Sinne therefore against nature is not so enormous, but that that may stand true, which Navar saith ddManual. ca. 23. nu. 50.[that many lawes both naturall and divine doe bind onelyonly ad veniale.] And so (nor disputing at this time, whither it be against reasonal waies or no,) (for reason and vertue differ no otherwise than a close 2. Vertue produced to act, differs so from reason, as a medicine made and applyed, from a box of druggs.box of druggs, and an emplaister or medicine made from thence and applyed to a particular use and necessitie; and in the box are not onelyonly aromatike simples, but many poysons, which the nature of the disease, and the art of the Administrer make wholsome.) This SELF-HOMICIDE is no more against the law of nature, then any other sinne, nor in any of the acceptations which we touch'd before. And this is as much as I determined for this first Distinction.

p. 42Distinction II.

SECT. I.

THere is a lower and narrower acceptation of this law of nature (which could not well 1. Sinnes against nature in a particular sense, are by Schoolm…n said to be unnaturall lusts; and this. But in Scriptures onelyonly the first is so called.be discerned but by this light, and fore-discoursing) against which law, this sinne, and a very few more, seeme to be directly bent, and opposed. For aaMor. Instit. p. 1. l. 4. cap. 1.Azorius sayes, [That there are sinnes peculiarly against nature, which are contra naturalem usum hominis] which he exemplifies in unnaturall lusts, and in this. And of the former example bb22. q. 154. ar. 11. Con.Aquinas sayes, [That there are some kinds of lusts which are sinnes against nature, both as they are generally vices, and as they are against the naturall order of the act of generation.] In the Scriptures also this sinne of mis-using the Sexe, is called against nature, by ccRom. 1. 20.Rom 1:20S. Paul. And once (in the vulgar edition) in the ddJudg. 19. 24Judg 19:24old Testament. But (as I intimated once before) this sinne against nature is so much abhor'd, not because the being against nature makes it so abominable, but because the knowledge therof is so domestique, so neare, so inward to us, that our conscience cannot slumber in it, nor dissemble it, as in most other sinnes it 2. Of the example of the Levite in the Judges.doth. For, in that example of the Levite in the booke of Judges, (if those wicked men did seeke him for that abominable use, which eeAntiq. l. 5. …. 2.Iosephus p. 43sayes, was onelyonly for his wife; And when himself relates to the people the history of his injury in the next chapter, he complains that they went about to kill him to enjoy his wife, and of no other kind of injury;) though the Host which had harbor'd him disswade the men thus, [solum non operemini hoc contra naturam] will any man say, that the offer which he made them to extinguish their furious lust, to expose to them his owne daughter, a virgine, and the wife of his guest, (which Iosephus encreases by calling her a Levite and his kins-woman,) was a lesse sinne, then to have given way to their violence, or lesse against nature, because that which they sought was contra naturalem usum. Is not every voluntary pollution, in genere peccati, as much against the law of nature, as this was, since it strayes and departs from the way, and defeats the end of that facultie in us, which is generation? The violating therefore of the law of nature, doth in no acceptation aggravate the sinne. Neither doth the Scripture call any other sinne, then disorderly lust by that name; S. Paul once appeals to the law of nature, 1 Cor. 11. 14.1 Cor 11:14when arguing about the covering of heads, of 3. S Pauls use of the phrase Law of nature in long haire.men or women at publique prayer, hee sayes, [Judge in your selves;] And [Doth not nature teach you, that if a man have long haire, it is a shame.] Not that this was against that law of nature to which all men were bound, for it was not alwayes so. For, in most places, shavings and cuttings, a…d pullings, are by the Batyriques and Epigrammatists p. 44of those times, reprehended for delicacy and effeminatenesse. And the Romans till for rain corruption had envenom'd them, were ever call'd gloriously Intonsi; but because (sayes Calvine) [it was at that time received as a custome throughout all Greece, to weare short haire, S. Paul calls it naturall.]

So Vegetius sayes [That from ffDe re milit. l. 4. c. 39.November to March the Seas are shut up, and intractable lege 4. Vegetius use of that phrase.naturae,] which now are tame and tractable enough, and this also lege naturae. And that custome which S. Paul call'd naturall in Greece, was not long naturall there. For the Bishops of Rome, when they made their Canons for Priests shavings, ggPicrius de barbis Sacerdotum.did it because they would have their Priests differ from the Priests of the Greek Church. So that S. Paul mentioning the law of nature, argues not from the weight and hainousnesse of the fault, as our adversaries use; but useth it as the nearest and most familiar and easie way to lead them to a knowledge of decencie, and a departing 1. Selfe-preservation is not so of particular law of nature, but that beasts naturally transgresse it, whom it binds more then us; and we, when the reason thereof ceases in us, may transgresse it, and sometimes must.from scandalous singularitie in those publique meetings.

SECT. II.

And though Azorius (as I said) and many others, make this Selfe-homicide an example of sin, against particular Law of Nature; yet it is onelyonly upon this reason, that selfe-preservation is of Naturall Law. But that Naturall Law is so generall, p. 45that it extends to beasts more then to us, because they cannot compare degrees of obligation and distinctions of duties and offices, as we can. For we know that aaTho. 12. q. 51. ar. 7. Con.[some things are naturall to the species, and other things to the particular person] and that the latter may correct the first. And …. Things naturall to the species, are not alwaies so to the individuumtherefore when bbFabricius Hist. Cicero, Ann. 30.Cicero consulted the oracle at Delph…s, he had this answer, [Follow your owne nature.] And so certainly that place, ccGen. 2. 18.Gen 2:18[It is not good for the man to be alone,] is meant there, because if he were alone, Gods purpose of multiplying mankinde had beene frustrate. Yet though this be ill for conservation of our species in generall, yet it 3 Therefore some may abandon the world.may be very fit for some particular man, to abstaine from all such conversation of marriage or men, and retire to a sollitude. For some may need that counsell of ddHomil. 36. Oper. imperf. in Matth.Chrysostome, [Depart from the high way, & transplant thy self in some inclosed ground: for it is hard for a tree which stands by the way side, to keep her fruit, till it be ripe.] Our safest assurance, that we be not mislead with the ambiguity of the word Naturall e Th. 12. q. 94. ar. 4.Law, and the perplex'd variety thereof in Authors, will be this, That [all the precepts of Naturall Law, result in these, Fly evill, seek good;] 4. First principles in naturall Law are obligatory, but not deductions from thence, and the lower we descend, the weaker they are.That is, doe according to Reason.

For these, as they are indispensable by any authority, so they cannot be abolished nor obscur'd, but that our hearts shall ever not onelyonly retaine, but acknowledge this Law. From these are deduced by consequence, other precepts p. 46which are not necessary alwaies; as Redde deposit…. For though this seeme to follow of the first, Doe according to reason, yet it is not alwaies just. And as Aquinas saies, The lower you goe towards particulars, the more you depart from the necessitie of being bound to it. So ffDe privilegiis Juris. l. 1. c. 8.Acacius illustrates it more clearely, [It is naturall, and bindes all alwaies, to know there is a God. From this is deduced by necessary consequence, that God (if he be) must be worshipped; and after this, by likely consequence, that he must be worshipped in this or this manner.] And so every Sect will a little corruptly and adulterately call their discipline Naturall Law, and enjoyn a necessary obedience to it. But ggSylvius Comment. ad leg. reg. proefat. c. 1.though our substance of nature, (which is best understood of the foundations and principles, and first grounds of Naturall Law,) may not be changed, yet functio nat… a, (which is the exercise and application therof,) and deduction from thence may, and must. The like danger is in deducing consequences from this naturall Law, of Selfe-preservation; which doth not so rigorously, and urgently, and illimitedly binde, but that by the Law of Nature it selfe, 5 Pellicans, and Bees; by S. …, kill themselves.things may, yea must neglect themselves for others; of which the Pellican is an instance, or an embleme.

And hhHea…. 5. cap. 1.St. Ambrose Philosophying divinely in a contemplation of Bees, after he hath afforded them many other prayses, sayes [That wh…n they finde themselves guilty of having broken any of their p. 47Kings Lawes, P…nitenti condemnatione se mul…tant, ut immoriantur a…ulet sui vulnore.] Which magnanimity and justice, he compares there with the Subjects of the Kings of Persia, who in like cases are their owne executioners. As this naturall instinct in beasts, so rectified reason belonging onelyonly to us, instructs us often to preferre publique and necessary persons, by exposing our selves to unevitable destruction.

No law is so primary and simple, but it foreimagines 6 The reason of almost every Law is mutable.a reason upon which it was founded: and scarce any reason is so constant, but that circumstances alter it. In which case a private man is Emperor of himselfe; for so iiB. Dorotheus Doctrinâ 12.a devout man interprets those words, [Faciamus hominem ad i…ginom nostrum, id est, sui juris.] And he whose conscience well tempred and dispassion'd, assures him that the reason of selfe-preservation ceases in him, may also presume that the law ceases too, and may doe that then which otherwise were against that law.

And therefore if it be true that [it kkWindeck, …anonum & legum consens. & dissens. ca. 12.belongs to the Bishop of Rome, to declare, interpret, limit, distinguish the law of God,] as their Doctors teach, which is, to declare when the reason of the Law 7 He that can declare when the reason ceases, may dispence with the Law.ceases: it may be as true which this Author, and the ll25. q. 1. su… quid….Canons affirme, that he may dispense with that Law: for hee doth no more, then any man might doe of himselfe, if he could judge as infallibly. Let it be true that no man may at any time doe any thing against the law of nature, yet, p. 48mmTho. 22. q. 88. ar. 10.[As a dispensation workes not thus, that I may by it disobey a law, but that that law becomes to me no law, in 8. How dispensations worke.that case wher the reason ceases;] So may any man be the Bishop & Magistrate to himselfe, and dispense with his conscience, where it can appeare that the reason which is the soule and forme of the law, is ceased. Because, nnTho. 32. q. 89. ar. 9.as in Oathes and Vowes, so in the Law, the necessitie of dispensations proceedes from this, that a thing which universally considered in it selfe is profitable and honest, by reason of some particular event, becomes either dishonest or hurtfull; neither of which, can fall within the reach, or under the Commandement of any law; and in these exempt and priviledged cases, ooAcacius de privilegijs l. 1. ca. 3.[the priviledge is not contrajus universale, but contra universalitem juris.] It doth onelyonly succor a person, not wound, nor infirme a law. No more, then I take from the vertue of light, or dignitie of the Sunne, if to escape the scortching thereof, I allow my selfe the reliefe of a shadow.9. As nothing can annull the prerogative of Princes or Popes, though their own act seeme to provide against it; so no law doth so destroy mans liberty, but that he returnes to it, when the reason of the law ceases.

And, as neither the watchfulnesse of Parliaments, nor the descents and indulgences of Princes, which have consented to lawes derogatory to themselves, have beene able to prejudice the Princes non obstantes, because prerogative is incomprehensible, and over-flowes and transcends all law. And as those Canons which boldly (and as some School-men say) blasphemously say, Non licebit Papae, diminish not his fulnesse of power, nor impeach his motus propriores, (as they call p. 49them) nor his non obstante jure divino, because they are understood ever to whisper some just reservation, sine justa causa, or rebus sic stantibus, so, what law soever is cast upon the conscience or liberty of man, of which the reason is mutable, is naturally condition'd with this, that it binds so long as the reason lives.

Besides, Selfe-preservation, which wee confesse to be the foundation of generall naturall Law, is 10. Selfe-preservation being but an appetition of that which is good to us, is not violated by this act.no other thing then a naturall affection and appetition of good, whether true or seeming. For certainly the desire of Martyrdome, though the body perish, is a Selfe-preservation, because thereby, out of our election our best part is advanc'd. For heaven which we gaine so, is certainly good; Life, but probably and possibly. For here it holds well which ppDe resurrect.Athenagoras sayes, [Earthly things and Heavenly differ so, as Veri-simile, & Verum;] And this is the best description of felicitie that I have found, That [qqHeptapl. 10. Pici. l. 7. proem. it is reditus uniuscujusque rei ad suum principium.] Now since this law of Selfe-preservation is accomplish'd in attaining that which conduces to our ends, and is good to us, (for rrSylvius Com. ad leg. reg. praefat. l. 1.libertv, which is a faculty of doing that which I would, is as much of the law of nature as preservation is; yet if for reasons seeming good 11. Liberty, which is naturally to be preserved, may be departed with.to me, (as to preserve my life when I am justly taken prisoner, I will become a slave; I may doe it without violating the law of nature.) If I propose to my selfe in this SELF-HOMICIDE a greater good, though I mistake it, I perceive not p. 50wherein I transgresse the generall law of nature, which is an affection of good, true, or seeming: and if that which I affect by death, bee truely a greater good, wherein is the other stricter law of nature, which is rectified reason, violated?

SECT. III.

Another reason which prevailes much with me and delivers it from being against the Law of 1. That cannot be against Law of Nature, which men have ever affected; if it be also, (as this is) against sensitive Nature, and so want the alluremēts of other sins.nature, is this, that in all ages, in all places, upon all occasions, men of all conditions, have affected it, and inclin'd to doe it. And as aaDe Subtil. lib. 5.Gardan sayes it, [Mettall is planta sepulta, and that a Mole is Animal sepultum.] So man, as though he were Angelus sepultus, labours to be discharged of his earthly Sepulchre, his body. And though this may be said of all other sinnes, that men are propense to them, and yet for all that frequency, they are against nature, that is rectifyed reason, yet if this sinne were against particular Law of nature, (as they must hold, which aggravate it by that circumstance,) and that so it wrought to the destruction of our species, any otherwise then intemperate lust, or surfer, or incurring penall Lawes, and such like doe, it could not be so generall; since being contrary to our sensitive nature, it hath not the advantage of pleasure and delight, to allure us withall, which other sinnes have.

And when I frame to my selfe a Martyrologe p. 51of all which have perished by their own meanes 2. There are not so many examples of all other vertues, as of this one degree of Fortitude.for Religion, Countrey, Fame, Love, Ease, Feare, Shame; I blush to see how naked of followers all vertues are in respect of this fortitude; and that all Histories afford not so many examples, either of cunning and subtile devises, or of forcible and violent actions for the safeguard of life, as for destroying.

Petronius Arbiter who served Nero; a man of Petr. Arbiter.pleasure, in the office of Master of his pleasures, upon the first frowne went home, and cut his Veines. So present and immediate a step was it to him, from full pleasure to such a death.

How subtilly and curiously Attilius Regulus Attil. Regulus.destroyed himselfe? Wo being of such integritie, that he would never have lyed to save his life, lyed to lose it; falsely pleading, that the Carthaginians had given him poyson, and that within few dayes he should dye, though he stayed at Rome.

Yet Codrus forcing of his death, exceeded this, Codrus.because in that base disguise he was likely to perish without fame.

Herennius the Sicilian, could endure to beat Herennius.out his own braines against a post; and as though he had owed thanks to that braine which had given him this devise of killing himselfe, would not leave beating, till he could see and salute it.

Comas who had been a Captaine of theeves, Comas.when he came to the to ture of examination, scorning all forraigne and accessorie helps to dye, p. 52made his owne breath, the instrument of his death, by stopping and recluding it.

Annibal, because if hee should be overtaken Annibal.with extreame necessitie, he would be beholden to none for life nor death, dyed with poyson which he alwaies carryed in a ring.

As Demosthenes did with poyson carryed in a Demosthenes.penne.

Aristarchus when he saw that 72 yeares, nor Aristarthus.the corrupt and malignant disease of being a severe Critique, could weare him out, sterved himselfe then.

Homer which had written a thousand things, Homer.which no man else understood, is said to have hanged himselfe, because he understood not the Fishermens riddle.

Othryades who onelyonly survived of 300 Champions, Othryades.appointed to end a quarrell between the Lacedemonians and Athenians, when now the lives of all the 300 were in him, as though it had been a new victory to kill them over again, kill'd himselfe.

Democles, whom a Greeke Tyrant would have Democles.forced, to show that he could suffer any other heat, scalded himselfe to death.

P…rtia, Cato's daughter, and Catulus Luctatius P…rtia. Luctati….sought new conclusions, and as Quintilian calls them, [Nova Sacramenta pereundi,] and dyed by Declam. 17.swallowing burning coales.

Poore Terence because he lost his 108 translated Terence.Comedies, drown'd himselfe.

p. 53And the Poet Labienus, because his Satyricall Labienus.Bookes were burned by Edict, burnt himselfe too.

And Zeno, before whom scarce any is preferr'd, Zeno.because he stumbled, and hurt his finger against the ground, interpreted that as a Summons from the earth, and hang'd himselfe, being then almost …oo yeares old. For which act, Diogenes Laertius proclaimes him to have been [Mira falicitate vir, qui incolumis, integer, sine Morbo excessit.]

To cure himselfe of a quartane, Portius Latro Por. Latro.killed himselfe.

And Festus, Domicians Minion, onelyonly to hide Festus.the deformity of a Ringworme in his face.

Hippionas the Poet rimed Bubalus the Painter Hippionas.to death with his Iambiques.

Macer bore well enough his being called into question for great faults, but hanged himselfe Macer.when hee heard that Cicero would plead against him, though the Roman condemnations at that time inflicted not so deep punishments.

And so Cessius Licinius to escape Cicero's judgement, Licinius.by choaking himselfe with a napkin, had (as Tacitus calls it) precium festinandi. You can Annal…ib. …scarce immagine any person so happy, or miserable, so repos'd or so vaine, or any occasion either of true losse, or of shamefastnesse, or frowardnesse, but that there is some example of it.

Yet no man, to me seemes to have made harder shift to dy, then Charondas, who first having p. 54Charondas.made a new law, that it should be death to enter the Counsell Chamber armed, not onelyonly offended that Law, but punished it presently by falling upon his sword.

But the generall houre of such death 3. Of the Romane Gladiators in great persons, and great numbersis abundantly expressed, in those swarmes of the Roman Gladiatory Champions, which, as bbL: 1. cap. 12. de Gladiator.Lipsius collects, in some one month cost Europe 30000 men, and to which exercise and profusion of life, till expresse Lawes forbade it, ccIdem. l. 2. cap. 3.not onelyonly men of great birth, and place in the State, but also women coveted to be admitted.

By Eleazars Oration recorded in ddDe bell. Judai. l. 7. c. 28.Josephus, we may see how small perswasions moved men to this. [Hee onelyonly told them, that the 4 Small perswasions drew men to it.Philosophers among the Indians did so. And that we and our children …ere borne to dy, but neither borne to serve.]

And we may well collect, that in Caesars time, in France, for one who dyed naturally, there dyed 5 By the Soldurii in France it may be gathered, that more dyed so, then naturally.many by this devout violence. For eeLib. 3. com. Bell. Gall.hee sayes there were some, whom he calls Devotos, and Clientes, ( ffTholosa. Synt. lib. 14. cap. 10. N. 14.the latter Lawes call them Soldurios) which enjoying many benefits, and commodities, from men of higher ranke, alwaies when the Lord dyed, celebrated his Funerall with their owne. And Caesar adds, that in the memorie of man, no one was found that ever refused it.

Which devotion I have read some where continues p. 55yet in all the wives in the Kingdome of 6. Wives in Bengala doe so yet.Bengala in the Indies.

And there not onelyonly such persons, as doe it in 7. The Samanaei which were Priests in the Indies used to doe it.testimony of an entire dependency, and of a gratitude, but the ggPorphyr. de Abstin. antiq.Samanaei, (which did not inherite Religion, and Priesthood, and wisedome, as Levites did amongst the Jewes, and the Gymnosophists amongst them, but were admitted by election, upon notice taken of their sanctity) are sayd to have studied wayes how to dye, and especially then when they were in best state of health. And yet hhHeurnius de philosoph. Barbar. l. 2. ca. 2.these Priests whose care was to dye thus, did ever summe up, and abridge all their precepts into this one, Let a pious death determine a good life. Such an estimation had they of this manner of dying. iiPanegyr. Theodosio.How pathetically Latinus Pacatus expresses the sweetnesse of dying when we will; 8. Lat. Pacat. expresseth this death pathetically.[Others, sayth he, after the conquest, making a braver bargaine with Destiny, prevented uncertaine death by certaine; and the slaves scaped whipping by strangling. For who ever fear'd, after there was no hope… Or who would therefore for beare to kill himselfe, that another might? Is anothers hand easier then thine own? Or a private death fouler then a publique? Or is it more pain… to fall upon thy sword, and to oppresse the wound with thy body, and so receive death at once, then to divide the torment, bend the knee, stretch out the necke; perchance to more then one blow?] And then wondring why Maximus, who had before murdered Gratia…, and was now suppressed by Theodosius, had not enjoyed the common benefit of killing p. 56himselfe, he turnes upon Gratian, and sayes, [Thou Reverend Gratian, hast chased thin… Executioner, and would'st not allow him leasure for so honest a death, least he should staine the sacred Imperiall robe with so i… pious bloud, or that a Tyrants hand should performe thy revenge, or thou bee beholden to him for his owne death.] And with like passion speakes another Panegyrique to Constantine, who after a victorie, tooke their swords from the conquered, Ne quis incumberet dolori. By which language one may see, how naturall it was to those times, to affect such dispatch.

And in our age, kkMatal. Metel. praefat. in hist. Osorij.when the Spaniards extended that Law, which was made onelyonly against the Canibals, that they who would not accept Christian Religion, should incurre bondage; the Indians 9. How the Spaniards corrected this naturall desire in the Indians.in infinite numbers escaped this by killing themselves; and never ceased, till the Spaniards by some counterfeitings made them thinke, that they also would kill themselves, and follow them with the same severity into the next life.

And thus much seeming to me sufficient, to defeate that argument which is drawen from Selfepreservation, and to prove that it is not so of particular law of Nature, but that it is often transgressed naturally, wee will here end this second Distinction.

p. 57Distinction III.

SECT. I.

AFter this when men by civ…litic and mutuall use one of another, became more thrifty of themselves, and sparing of their lives, this solemnity of killing themselves at funeralls wore out aaSylvius Com. ad leg. reg. c. 24.and vanish'd; yet leysurely, and by unsensible dimunitions. 1 After civility and christianity quen ched this naturall desire, in the place therof, there succeeded a thirst of Martyrdome.[For first in shew of it, the men wounded themselves, and the women scratch'd and defaced their cheekes, and sacrific'd so by that aspersion of blo…d. After that, by their friends graves they made graves for themselves, and entred into them alive, (as Nunnes doe when they renounce the world.) And after 2 How leisurely the custome of killing at funerals wore out.in show of this show, they onelyonly tooke some of the earth, and were it upon their heads: and so for the publique benefit were content to forfeit their custome of dying]

And after Christianitie, which besides the many 3 Moses delivered, and the philosophers saw the state of the next life, but unperfectly.advantages above all other Phylosophies, that it hath made us clearely to understand the state of the next life: which Moses and his followers (though they understood it) disguis'd ever under earthly rewards, and punishments; either because humane nature after the first fall, till the restituti on and dignification thereof by Christ, was generally incapable of such mysteries, or, because it was reserved to our blessed Saviour to interpret and comment upon his owne Law, and that p. 58great successive Trinity of humane wisedome, Socrates, Plato, and Aristotle, saw but glimmeringly and variously; as also for matters of this life, the most Stoick and severe Sect that ever Cast bridle upon mankind, I say, after Christianity had quench'd those respects of fame, ease, shame, and such, how quickly naturally man snatch'd and embraced a new way of profusing his life by Martyrdome?

SECT. II.

For whil'st the famous acts, or famous suffrings of the Jewes, for defence even of Ceremonies, 1 That this was for the most part insinuated into men by Naturall reasons, and much upon humane respects.(many thousands of them being slaine, onelyonly because they would not defend themselves upon the Saboth;) And whil'st the custome of that Nation ever embrued in sacrifices of blood, and all, most of all other Nations devout and carnest even in the immolation of men. And whil'st the example of our blessed Saviour, who chose that way for our Redemption to sacrifice his life, and profuse his blood, was now fresh in them, and govern'd all their affections, it was not hard for their Doctors even by naturall reasons, and by Stromat. l. 4.examples to invite, or to cherish their propensnesse to Martyrdome.

Clement therefore when h… handles this point, scarce presents to them any other argument then 2 So proceeded Clement.naturall men were capable of, and such food, and such fuell, as would serve the tast and fervour p. 56of such an one as were not curious above Nature. As, that Death was not naturally evill: That Martyrdome was the beginning of another life. That the Heathen endured greater paines for lesse reward. That a Barbarous people immolated every yeare a principall Philosoper to Xamolxis an Idol; and they upon whom the lot fell not, mourn'd for that. And with most earnestnesse that Martyrdome is in our owne power: which be arguments better proportioned to Nature, then to Divinity; and therefore Clement presumed them men inclined, or inclinable by nature to this affection.

Tertullians Reasons are somewhat more sublime; L. cont. Gnostic.yet rather fine, and delightfull, then sollid 3. So did Tertullian.and weighty; As, That God knowing man would sin after Baptisme, provided him, Secunda solatia, lavacrum Sanguinis: That the death of Saints, which is said to be precious in Gods sight, cannot bee understood of the naturall death common to all: And that from the beginning in Abel righteousnesse was afflicted. And these reasons were not such as would have entred any, in whom a naturall inclination had not set open the gates before.

Cyprian also takes the same way; and insists Lib. de exhort. Martyrii ad fortunatum. So did Cyprian.upon application of Prophecies of these two sorts; That they should bee despised in this world, and that they should be rewarded in the next.

To these were added externall Honours,

p. 60aaTertul. de Corona Milit.Annuall celebrating their Memories, and entitling their deaths, Natalitia; And bbDamasc. & Platin.that early instituting of the office of Notaries to regulate 4 Externall Honours to Martyrs.their passions, even i… Clemens time; And ccHadr. Junius in Eunapii vitathe proposing their Salita capita to bee worshipped; which word (though Eunapius speake it prophanely) was not undeserved by the generall 5 Monopolie of Martyrdommisuse of such devotion.

And ddFevardentius l. 8. c. 13. Baron. Martyr. cap. 0.after the Monopoly of appropriating Martyrdome, and establishing the benefit thereof upon them onelyonly which held the integritie of faith, and were in the unity of the Church; of which persuasion Augustine, and Hierom, and most of the Ancients are cited to be; and then by continuall increasing the dignity and merit of it, as that eeCarbo. Cas. Cons. To. 2. pa. 2. c. 6.ex opere operato, it purged actuall sinne, as Baptisme did originall; And ffDe poeuiten. Dist. 1. Si qui autē. Ex Aug. de poenitent.that without Charitie, and in Schisme, though it merited not salvation, yet it diminished the intensnesse of Damnation.

And by these they incited mans nature to it, 6 Gods punishments up…n their persecutors, encouraged men to Martyrdome.which also might be a little corruptly warmed towards it, by seeing them ever punisht who afflicted them, for so ggAd Scapulam.Tertullian saies, that [no City escaped punishment, which had shed Christian bloud.]7. Extending priviledges of Martyrs to many.

After this, they descended to admit more into their fellowship, and communicate and extend these p…iviledges: for by such indulgence are hhAug. Epist. ad Hieron. 28. De Nat. & Orig. Anim.Herods Infants Martyrs: So is John Baptist, though he dyed not for a matter of Christian p. 61faith: So iiAph…ris: Eman. Sa. verbo Martyr.is he which suffers for any vertue, and he which dyes in his mothers womb, if she be a Martyr. kkTho. 22r q. 124. ar. 4. ad quart.And so is he which being for Christian profession wounded deadly, recovers: and hee which being not deadly wounded, dyes after of sicknesse contracted by his owne negligence, if that negligence amounted not to mortall sinne.

So not onelyonly the sickly and infirme succeeding 8. Contrary reasons cheerished this desire in them.Ages, but even the purest-times did cherrish in men this desire of death, even by contrary reasons; both which notwithstanding by change of circumstances, had apparance of good. For as fire is made more intense, sometimes by sprinkling water, sometimes by adding fuell. So when 9 Cyprian Libellatici. Compounders with the State.their teachers found any coolenesse or remissenesse in them, and an inclination to flight, or composition with the State, then llSerm… de lapsis.Cyprian noted such with the ignominy of Libellatici, because they had taken an acquittance of the State, and sayes of them [Culpa minor sacrificatorum, sed non innocens cons…entis.]

And then mmDe suga. pr… positio, 2.Terrullian equally infames flying away, and such marchandizing, when hee sayes, [Persecution must not be redeemed; for running 10 Ter…llian condemnes flying in persecution.away is a buying of your peace for nothing, and a buying of your peace for money is a running away.]

And then we shall finde that even against the 11 Death became to bee held necessary to make one a Martyr.nature of the word Martyre, it became the common opinion, that death was requisite and necessarie to make one a Martyr.

p. 62So in nnHist. l. 5. 6. 2.Eusebius, the Christians though afflicted, modestly refuse the name of Martyrs, and professe that they have not deserved it, except they may be kill'd.

Contrary wise in other times when the disease 12. In times when they exceeded in discreet exposing themselves, they taught that Martyres might be without dying.of head-long dying at once, seemed both to weare out their numbers, and to lay some scandall upon the cause, which wrought such a desire in men, which understood not why they did it, but uninstructed, uncatechized, yea unbaptized, (but that the charity of the Supervivers imputed to them Baptisma fluminis, as they hope, or at least, Sanguinis, for that they saw) did onelyonly, as they saw others doe; Then I say (as ooAzor. Mor. Inst. p. 2. l. 5. cap. 7.a Learned Writer of our time sayes, [That the Church abstaines from easie Canonizing, Ne vilesceret Sanctit as] (which is not here Holinesse, but Saintship) least the dignity of Martyrdome should be aviled by such promiscuous admittance to it, they were often contented to allow them the comfort of Martydome without dying; which was but a returning to the natuturall sense of the word.

So Ignatius stiles himselfe in his Epistles, Martyr. Ad Polycarp.Yea more then the rest he brought down the value thereof, and the deare purchase, for he sayes ppAd Smirnen.[That as he which honors a Prophet in the name of a Prophet, shall have a Prophets reward; So hee shall have a Martyrs reward which honors [vinctum Christi.] And so our most blessed Saviour, proceeding in his mercifull purpose of encreasing his p. 63Kingdome upon earth, yet permitting the Heathen Princes to continue theirs as yet, the Christian Religion was dilated and oppressed; and the professors thereof, so dejected and worne with confiscations and imprisonments, thought that as in the qqExed. 12. 7.Passeover from Egypt every doore was sprinkled with blood; So Heaven had no doore from this world but by fires, crosses, and bloody persecutions: and presuming Heaven to be at the next step, they would often stubbornly or stupidly winke, and so make that one step.

God forbid any should be so malignant, so to mis-interpret mee, as though I thought not the blood of Martyrs to be the seed of the Church, or diminished the dignity thereof; yet it becomes any ingenuity to confesse, that those times were affected with a disease of this naturall desire of such a death; and that to such may fruitfully be applyed those words of the good B: Paulinus, rrSever…. cp. 2.[Athleta non vincit statim, quia eruitur: nec ideo transnatant, quia sespoliant.] Alas! we may fall & drown at the last stroke; for, to say le to heaven it is not enough to cast away the burdenous superfluities which we have long carried about us, but we must also take in a good frayte. It is not lightnesse, but an even-reposed stedfastnesse, which carries us thither.

But ssDe Contempt. mortis.Cyprian was forced to finde out an answer 13 Cyprian. profes. Men who offered their lives before they were called.to this lamentation, which he then found to be common to men on their death beds, [Wee m…urne because with all our strength we had vowed our p. 64selves to Martyrdome, of which we are thus deprived, by being prevented by naturall death.] And ttBaroni. Mar. 2. Ian. H.Mark 2for them who before they were called upon, offered themselves to Martyrdome, he is faine to provide the glorious and satisfactory name of Professors.

From such an inordinate desire, too obedient 14 Enforcers of their owne Martyrdome.to nature, proceeded the fury of some Christians uuEuseb. Hist. l. 8. c. 9.who when sentence was pronounced against others, standing by, cryed out, Wee also are Christians.

And that inexcusable forwardnesse of Germanus, xxHict. l. 4. c. 14.who drew the beast to him, and enforced 15 Examples of inordinate affecting of Martyrdome. Germanus.it to teare his body; And why did he this? Eusebius delivers his reason; That he might bee the sooner delivered out of this wicked and sinfull life. Which yyHist. l. 4. c. 10.acts Eusebius glorifies with this prayse, [That they did them mente digna Philosophis] So that it seemes wisest men provoked this by their examples; As Meir. & Iosep.zzIoseph. de bel. Iud. l. 7. c. 11.at the burning of the temple at Hierusalem, Meirus and Iosephus, though they had way to the Romans, cast themselves into the fire. How passionately aaIgnati. epist. ad Roman.Ignatius solicites the Roman Christians not to interrupt his death. [I feare saith he, your charity will hurt me, and put me to beginne my course again, except you endeavour that it may be sacrificed now. I professe to all Churches; quod voluntarius morior] 16 Ignatius solicitation for it.And after, Blandiciis demulcere feras; entice and corrupt the Beasts to devoure me, and to be my sepulchre, fruar best is, Let me enjoy those beasts, whom I wish much more cruell then they are; and if p. 65they will not attempt me, I will provoke and draw them by force] And what was Ignatius reason for this, being a man necessary to those Churches, and having allowable excuses of avoiding it? [quia mihi utile mori est.] such an intemperance urged the woman of Edissa, bbNicephor. l. 11. c. 21.when the Emperour Edissenae.Valens had forbidden the Christians one temple, to which particular reasons of devotion invited them, to enrage the Officers with this Contumely, when they asked her, why thus squallid, and headlong she dregg'd her sonne through the streets, I do it least when you have slaine all the other Christians, I and my sonne should come to late to partake that benefit. And such a disorderly heate possessed that ccSpeculum vinc. To. 4. l. 11. c. 40.old wretched man, which passing by after the execution of a whole legion of 6666, by iterated decimation, under Maximianus, although he were answered that they dyed, not onelyonly for resisting the Roman Religion, but the State, for all that, wish't that he might have the happines to be with them, and so extorted a Martyrdome. For that age was growne so hungry and ravenous of it, that many were baptized onelyonly because they would be burnt, and children taught to vexe and provoke Executioners, that they might be thrown into the fire.

And this assurednesse that men in a full perswasion 17 Lawes forbidding more executions made to despite Christians.of doing well would naturally runne to this, made ddBod. Daemon. l. 4. c. 3. ex Tertulli.the proconsul in Africk proclaime, Is there any more Christians which desire to dy, p. 66and when a whole multit…de by gen…rall voice discovered themselves, he bid them [Goe hang and drown your selves and ease the Magistrate.] A…d this naturall disposi…ion, eeAlc. 72. Az.afforded Mahomet an arg…ment against the Jews, [if your Religion be so good, why doe you not dy?] for our p…mitive Chu…ch was so enamo…ed of death, and so satisfied with it, that to vex and torture them more, ffEx Tert…l. Bod…. s…rathe M…gistrate made lawes to take from them the com…ort of d…ing, and encreased thei… persecu…ion by c…asing it, for they gloried in their Numbers.

And as in o…her w…fares men m…ster an… reckon 18 Glory in the nu…bers of Martyrs.how m…ny they bring into the …, their confidence of victory was in the multitudes of t…em which were lost. So th…y adm…t into the Catalogue Herods …nfants, and the … Virgins. And ggStecul. Vin. To. 4. l. 10 c. 88.when 9000 Souldiers u…der Adrian by apparition of an Angel are said to have embraced Christian Religion, and when …he E…perour sent others to execute them, 1000 of those ex… cutioners joyn'd to them and so the who…e 10000 were crucifi…d hhSupra. so. 66.And of an intirelegion massacred at once we spoke but now. And Baronius iiBarom. Mart. 22. Iune.speakes of 10000 cr…cified in Armenia, celebrate upon the 22^th. of June: whether divers from the …0000 under Adrian or no, I have not examined. kkHomil. 27. in Evangel.Saint Gregory says, [Let God number our Martyrs, for to us they are more in number then then the sands.] And llMartyrolog. cap. 8.Baronius saies, That excepting the first of January, (whic… ye… in the Rom…n p. 67Martyrologe records as many, as most other daies) there is no day which hath not 500 Martyres; almost every one hath 900, or 800.

SECT. III.

And when the Church encreased abundantly under 1. That Heretiques seeing the dignity gained by Martyrdome, laboured to avert them from it, but could not correct this naturall inclination.all these … for, As in profane and secular wars, the greater the Triumphs of a … are, the greater also are his Armies, because the… more and more co…cur to his splendor, and to prat…ipate his fortu…es; So in this spirituall warfare, t…e greater the triumphant Church was, the greate… g…ew the Militant, assisted both with the Example & … of the o…her. And when all these treadings downe did but harrow our Saviours field, a…d prepare and better it for his Harvest, The bl…ud of the … (for though, a… say still, very many dyed out of a naturall … of despis…g th…s …, a great number had their di…ect ma…ke upon the glory of God, and went to it awake) having, as a aaLib. 4. cap. 2.N…cephorus sayes, almost strangled the Devill, hee trye… by his two greatest Instr…ments, (when they are …is) the Magistrate, and the Learned, 2. The Devill labo…s the Magistrates to … their, d…sire of dyingto ave…t them fr…m this inclination.

For, suggesting to the Magistrate that their forwardn…sse to dy…, gr…w onelyonly from their faith in the Resurrection, he bbSpecul. Vinc. To. a. cap. 102. lib. 10.procur'd th…re bo dyes to be burnt, and their ashes scattered into p. 68Rivers, to frustrate and defeat that expectation; And he raised up subtile Heretiques, to infirme and darken the vertue and majestic of Martyrdome.

Of which the most pestilently cunning Basilides, foresuspecting that hee should not easily Basilides heref. Anno 13….remove that desire of dying, which Nature had bred, 3. Basilides denyed Christ to have been crucifyed, & that therefore they dyed madly.and Custome confirmed in them, tryed to remove that which had root onelyonly in their Religion, as being yet of tenderer growth, and more removable then naturall impressions. Therfore he offered not to impugne their exposing themselves to death in all cases, but onelyonly said, ccAlfon. Castr. verb. Martyr. ex Philast.that it was madnesse to dye for Christ, since he, by whose example they did it, was not crucified, but Symon who bore the Crosse.

Another ddPrateolus l. 5. ex Niceph.Heretique, called Helchesar, perceiving that it was too hasty to condemne the act of Martyrdome even for Christ, thought 4. Helchesar that outward profession of Religion was not needfull.onelyonly to slacken their desire to it, by teaching, that in time of Persecution, so wee kept our heart at Anchor safe, we were not bound to testifie our Religion by any outward act, much lesse by dying.

Which Doctrine the Gnostici also taught, but 5. That also the Gnostici taught, and why they prevailed not.prevailed little, both because the contrary was rooted in Nature, and because they accompanied this doctrine, with many others, foule and odious even to sense; and because they were resisted by Tertullian, a man mighty, both in his generall abilities, and in his particular and professed p. 69earnestnesse to magnifie Martyrdome: And against these he writ his Scorpiacum.

SECT. IIII.

This way giving no advantage to Hereticks, 1. That Hetiques failing herein, tooke naturall ways, of overtaking the Orthodox in Numbers of Martyrs.they let loose the bridle of their owne nature too, and apprehended any occasion of dying as forwardly as the Orthodoxall Christians. And because the other prescrib'd against them, and were before hand with them in number, to redeeme time and overtake them, they constituted new occasions of Martyrdome.

aaAlf. Castr. ver. MartyriumPetilian against whom St. Aug: writ, taught, 2. Petilian new way of Martyrdom.that whosoever kill'd himself as a Magistrate, to punish a sinne committed before, was a Martyr.

And they who are by Saint Augustine, and others, called Circumcelliones, and Circuitores, (because 3. Another new way of the Circumcelliones & Circuitores.(I thinke) as their Master, they went about to devoure) would entreate, perswade, enforce others to kill them, and frustrated after all those provocations, would doe it themselves, and by their survivors bee celebrated for Martyrs. These were of the bbTo. 2. Ep. 50.Donatists, of whom Saint Augustine sayes, To kill themselves out of respect of Martyrdome, was Ludus Quotidianus Other Hereticks also, whose errors were not about Martyrdome, hastened to it. So the 4. The Cataphrgyae exceed in Number.ccPrateolus.Cataphrygae, who erroniously baptizing the dead, Ordaining Women, Annulling second Marriges, and erring in such points, ddBaron. Martyr. C. 10.could soone boast of their number of Martyrs; perchance p. 70because Tertullian being then on their part, they found him, as he was wheresoever hec me, a hot encourager of men to Martyrdome. It is complain'd in eeHist. l. 5. c. 15Euse…ius, that Heretiques seeing their arguments confuted, fled …ow to their number of Martyrs, in wh…cn they pretended to exceed the others. And from their numbers of Martyres, ffBaron. Martyrol. ca. 10. Ex Epiph. Haer. 80the Euphenita called themselves Martyrians. And thereupon ggSchul…ingius, To. 3. ca. 177. 10. Euphemitae therefore called MartyriansBaro…us saies, [Amongst the heath…n, perchance you may heare, and the e…fina one Emped…cles, which will burne himself, but amongst the Donat…sts, Hominum examina.]

SECT. V.

So that the authoritie gained by their forwardnesse 1. Hereupon Councels took it into their care to distinguish true Martyrs, from those who dyed for naturall and humane respects. a Conc. Laodic. Can. 33.to equall the number of true Martyrs, w…s so great, and began so farre to perplex the world, that some Councels foreseeing, that if both sides did it equally, it would all be imp…ted to humane respects, began to take it into their care to provide against it. And th…reupon Councell exhibites an expresse Canon. That no Christian leaving true Martyrs, should goe to false, …uia alteni à D…o. And bbConc. Carth. 1. C. 2.another corrects the other H…esie of diminishing the reputation of Martyrs thus, Martyr…m dignitatem nemo profanus infamet.

p. 71SECT. VI.

Thus when the true Spirit of God drew many, 1 Therefore later Authors do somewhat remit the Dignity of Martyrdome.the spirit of Contention m…ny, and other naturall infirmities more, to expose themselves easily to death, it may well be thought, that from thence the Au…hors of these lat…er Ages; have somewhat remitted the intensn…sse of Martyrdome, and mingled more all…yes, or rather more m…tall, and not made it of so great valu… alone, as those earnest times did: for since aa2…. q. 124. ar. 3.Saint …homas said, [That though Martyrdome be a worke of greatest perfection, yet it is not of it selfe, but as it is wrought by charity, and expresses that]

Vasquis bbDe Adoratione l. 1. N. 42.… Cord…bensis for saying that it is any worship of God: …or [it is not sayes he, a Sacrifice nor worke of Religion, but of fortitude, which is but a morall virtue] Therefore it is now ccNavar. Man. c. 1. Nu. 40.taught, [that it is a mortall sinne to provoke another to inflict Martyrdome.] And ddCarbo. Cas. Cons. To. p. 2. c. 6.a Martyr, (though … purge much) is bound to clense himselfe by everv one of the Deg…ees of penance, for saith Ca…bo, [it is not Sacramentum, but opus ….] So they seeme tender and … by addition of … inc…ements, to cherish or further that … of dying, to which by reason of our …, and this worlds encumbrances, our nature is too propense 2 The Iesuits still professe an enormous love to such death.and inclined.

OnelyOnly the Iesuits boast of their hunting out of p. 72Martyrdome in the new worlds, and of their rage till they finde it. eeClarus Bonarsicus Amphitheat. Hono. l. 1. …. 4.He which hath brought them all upon one Scene, saies that [Altonsus Castro at his execution in the Molucca, was so overjoyed that he forgot his modesty: [Rapimus Martyrium, sayes he, spontanea irruptione,] And [one would think that it were a disease in us,] [Which we doe, least the rest of our life should be Meritis sterile, & gloria vacuum] [we bargaine and contract with our profession, upon that Condition, that we may prodigere animas in hostili ferro;] [And we possesse no more, then such small matters as onelyonly serve to cut off our life.] So that, if this desire of dying be not agreeable to the nature of man, but against it, yet it seemes that it is not against the nature of a Iesuite. And so we end this Distinction, which we purposed onelyonly for the consideration of this desire of Martyrdome, which swallowed up all the other inducements, which, before Christianity contracted them, tickled and inflamed mankinde.

Distinction IIII.

SECT. I.1 Lawes and customes of well policed estates having admitted it, it is not likely to be against law of Nature.

THere remaines onelyonly for the fourth and last Distinction of this first part, our reason by which this SELF-HOMICIDE seemes to me to p. 73escape the breach of any Law of Nature, which is, that both expresse literall Lawes, and mute Law, custome, hath authorized it, not onelyonly by suffering, and connivency, but by appointing it.

And it hath the countenance not onelyonly of 2 True and Idaeated common-wealths have allowed it.many flourishing and well policed states, but also of Imaginary Common-wealths, which cunning Authors have Idaeated, and in which such enormous faults are not like to be admitted. Amongst the Athenians condemned men were At benians.their own executioners by poyson. And amongst the Romans often by bloodlettings. And it is Romans.recorded of many places, that all the Sexagenarii, Depontum.were by the lawes of wise States, precipitated frō a bridge. Of which, if aaHierogliph. l. 17.Pierius his conjecture be true, that this report was occasioned by a custome in Rome, by which men of that age were not admitted to surffage; And because the way to the Senate was per pontem, they which for age were not permitted to come thither, Ceans.were called Depontani, yet it is more certaine, that bbAelianus. l. 3. cap. 26.amongst the Ceans unprofitable old men poysoned themselves; which they did crown with garlands, as triumphers over humane misery. And the ccDiod. Sicul. l. 2. bib. Aethiopians.Ethiopians loved death so well, that their greatest Malefactors being condemned to banishment, escaped it Ordinarily by killing themselves. ddDig. l. 48. tit. 3. leg. final.The civill law, where it appoints no punishment to the delinquent in this 3 Civill law and all others, presume it, in condemned men.case, neither in his estate nor memory, punishes p. 74a keeper, if his prisoner kill himselfe; out of a prejudice, that if meanes may be afforded them, they will all doe so.

And do not we see it to be the custome of all Nations now, to manacle and disarme condemned men, out of a fore-assurance that else they would escape death by death? eeVtop. l. 2. c. de servis.Sir Thomas Moore (a man of the most tender and delicate conscience, that the world saw since Saint Augustine 4 In Vtopia authorised.) not likely to write any thing in jest mischieuously interpretable, sayes, That in Vtopia, the Priests and Magistrates did use to exhort men afflicted with incurable diseases, to kill themselves, and that they were obeyed as the interpreters of Gods will; But that they who killed themselves without giving an account of their reasons to them, were cast out unburied. And ffDe leg. 9.Plato who is usually cited against this 5 And by Plato in certaine cases.opinion, disputes in it, in no severer …ashion, nor more peremptory then thus, [What shall we say of him, which kills his nearest and most deare friend? which deprives himselfe of life, and of the purpose of destiny? And not urged by any Sentence, or Heavy Misfortune, nor extreame shame, but out of a cowardlinesse, and weaknesse of a fearfull minde, doth unjustly kill himselfe? What Purgatory, and what buriall by law b…longs to him, God himselfe knowes. But let his friends inquire of the Interpretors of the law, and doe as they shall direct.] You see nothing is delivered by him against it, but modestly, limitedly, and perplexedly.

p. 75And this is all which I will say of the first 6 Conclusion of the first part.member of that definition of sinne which I undertooke, which is, transgressing of the Law of Nature. Wherein I make account that I have sufficiently delivered and rescued this Selfe-homicide, from any such violating of the Law, as may aggravate the fact, or make it hainous.