Self-Homicide is Not So Naturally Sin that it may Never be Otherwise, Part 3

Self-Homicide is Not So Naturally Sin that it may Never be Otherwise · Part 3

p. 153The Third Part. OF THE LAW OF GOD.

Distinction I.

SECT. I.

THat light which issues from the Moone, 1 An induction to the handlinge of these places of scripture.doth best represent and expresse that which in our selves we call the light of Nature; for as that in the Moone is permanent and ever there, and yet it is unequall, various, pale, and languishing, So is our light of Nature changeable. For being at the first kindling at full, it wayned presently, and by dedeparting further and further from God, declined by generall sinne, to almost a totall Eclipse: till God comming neerer to us first by the Law, and then by Grace, enlightned and repayred it againe, conveniently to his ends, for further exercise of his Mercy and Justice. And then those Artificiall Lights, which our selves make for our use and service here, as Fires, Tapers, p. 154and such resemble the light of Reason, as wee have in our Second part accepted that Word. For though the light of these Fires and Tapers be not so naturall, as the Moone, yet because they are more domestique, and obedient to us, wee distinguish particular objects better by them, then by the Moone; So by the Arguments, and Deductions, and Conclusions, which our selves beget and produce, as being more serviceable and under us, because they are our creatures; particular cases are made more cleare and evident to us; for these we can be bold withall, and put them to any office, and examine, and prove their truth, or likeliehood, and make them answere as long as wee will aske; whereas the light of Nature, with a solemne and supercilious Majestie, will speake but once, and give no Reason, nor endure Examination.

But because of these two kindes of light, the first is to weake, and the other false, (for onelyonly colour is the object of sight, and we not trust candlelight to discerne Colours) we have therefore the Sunne, which is the Fountaine and Treasure of all created light, for an Embleme of that third best light of our understanding, which is the Word of God. aaProv. 6.Prov 6Mandatum lucerna, & Lex lux,] sayes Solomon. But yet bbPlin: l. 2: cap 31.as weake credulous men, thinke sometimes they see two or three Sunnes, when they see none but M… teors, or other apparance, so are many t…ansported with like facilitie or dazeling, that for p. 155some opinions which they maintaine, they think they have the light and authority of Scripture, when, God knowes, truth, which is the light of Scriptures, is Divine truely under them, and removed in the farthest distance that can bee. I… any small place of Scripture, mis-appeare to them to bee of use for justifying any opinion of theirs; then (as the Word of God hath that precious nature of gold, that a little q…antity thereof, by reason of a faithfull tenacity and ductilenesse, will be brought to cover 10000. times as much of any other Mertall,) they extend it so farre, and labour, and beat it, to such a thinnesse, as it is scarce any longer the Word of God, only to give their other reasons a little tincture and colour of gold, though they have lost all the waight and estimation

But since the Scripture it self teaches, cc2. Pet. 1: 20.2 Pet 1:20[That no Proph…cie in the Scripture, is of private interpretation,] the whole Church may not be bound and concluded by the fancie of one, or of a few, who being content to enslumber themselves in an opinion, and lazy prejudice, dreame arguments to establish, and authorize that.

A ddArtemidorus de som…. Int…rp. l: 1. cap: 2.professed interpreter of Dreames, tells us, [That no Dreame of a privat… man may be interpreted to signifie a publike businesse,] This I say, because of those places of …, which are aledged for the Doctrin which we now examine, scarce any one, (except the Precept, Thou shalt not kill) is offered by any two Authors. But to p. 156one, one place, to another, another seemes directly to governe in the point, and to me, (to allow Truth her naturall and comely boldnesse) no place, but that seemes to looke towards it.

And therefore in going over all those sentences, 2. Why I forbeare to name them who cite these places of Scripture.which I have gathered from many Authors, and presenting convenient answers and interpretations thereof, I will forbeare the names of those Authors, who produced them so impertinently, least I should seeme to discover their nakednesse, or insimulat them even of prevarication.

If any Divine shall thinke the cause, or persons 3. If any oppose an answer what I intreat of him.injured herein, and esteeme me so much worth the reducing to the other opinion, as to apply an answer hereunto, with the same Charitie which provoked me, and which, I thanke God ha…h accompanied me from the beginning, I beseech him, to take thus much advantage from me and my instruction, that he will doe it without bitternesse. He shall see the way the better, and shew it the better, and saile through it the better, if he raise no stormes.

Such men, eeMar…. 1. 17.as they are [Fishers of men,] so may they also hunt us into their nets, for our 4. Why Clergy men may fish, or hunt but not with doggs.good. But there is perchance, some mystique interpretation belonging to that ffEx Dist. 86. Esau.Canon which allowes Clergy men to hunt; for they may doe it by Nets and Snares, but not by Dogges; fo… clamour and bitings are forbidden them.

p. 157And I have been sorry to see, that even Beza 5. Of Beza's answer to Ochius Polygamy.himselfe, writing against an Adversary, and a cause equally and extreamely obnoxious, onelyonly by allowing too much fuell to his zeale, enraged against the man, and neglecting, or but prescribing in the cause, hath with lesse thoroughnesse and satisfaction, then either became his learning and watchfulnesse, or answered his use and custome, given an answer to Ochiu… booke of Polygamy.

Distinction II.

SECT. I.

IN all the Iudiciall, in all the Ceremoniall 1. No place offered out of Iudiciall nor Ceremoniall law.Law delivered by Moses, who was the most particular in his Lawes of any other, there is no abomination, no mention of this Selfe-Homicide. He teacheth what we shall, and shall not, eate, and weare, and speake, and yet nothing against this.

SECT. II.

But the first place that I find offered against Of the place in Gen. 9. 5.Gen 9:5it is, in Genesis. [I will require your bloud wherein your lives are, at the hand of every beast will I requireit; p. 158and at the hand of man, even at the hand of a mans brother will I require the life of man; who so sheddeth mans bloud, by man shall his bloud be shed.]

And this place a very learned man of the 2. We are not bound to accept the interpretations of the Rabbins.Reformed Church, sayes, the Jewes understand of Selfe-homicide. But sh…ll wee put our selves under the Iewes yoake, aaBuxdorfius Synag. Iudaica ex Rahbi Isaac cap: 1. fol. 62.[That if we finde in the Rabbins, things contrary to Nature, wee must dare to accuse nothing but our owne weakenesse, because their word is Gods Word, and if they contradict one another, yet both are from God.]

bbLyra in hunc locum.Lyra who seldome departs from the Iewes, in matters not controverted between them, and us, toucheth upon no such exposition; yet hee 3. Of Lyra and of Sâ his Hebraismes.expounds it more then one way, and with liberty enough, and farre straying.

And ccEma. Sâ Not: in univers: Script.Emanuel Sâ, who in his notes is more curious, and superstitious, in restoring all the Hebraismes, and oftentimes their interpretations, then perchance that Church would desire at his hands, offers at no other sense then the words present. Nor …an Selfe homicide fall within the commination and … of that Law, for how can the Magistrate shed his bloud, who hath killed himselfe?

SECT. III.

The next is in De…eronomie: [I kill, and I give Of the place in Deuter. 33. 39.Deut 33:39life.] Our of which is concluded, that all authority p. 159of life and death is from God, and none in our selves.

But shall we therefore dare to condemne utterly, all those states and governments, where Fathers, 4. Iurisdiction of Parents, Husbands, Masters, and Magistrates, must consist with this place.Husbands, and Masters, had jurisdiction over Children, wives, and servants lives? If we dare, yet how shall we defend any Magistracy, if this be so strictly accepted? and if it admit exceptions, why may not our case be within those?

Howsoever that this place is incongruously 5. This place must be interpreted, as the other places of Scripture which have the same word, from which no conclusion can be wrested against this fact.brought, appears by the next words, [There is not any that can deliver from my hand] or this being a Verse of that divine poem, which God himselfe made and delivered Moses, as a stronger and more slippery insinuation and impression into the Isr…lites hearts, then the language of any Law would make, expresses onelyonly that the mercies and judgements of God, are safe and removed from any humane hinderance, or interruption. So aa1. Sam: 2. 6.in another gratulatory Song made by Samuels mother, the same words are repeated, [The Lord killeth and maketh alive,] and this because God had given her a son, when she was past hope. That place also in Tobit bbTob: 13. 2.is fitly paraleld with this, [He leadeth to hell, and bringeth up, no… is there any that can avoid his hand.] And can these two places be detorted to their purpose, That none but God may have jurisdiction over our temporall life? Or ccSap: 16. 13.that place of the book of Wisdome, which is also ever joyned, as of the same signification with these, [for thou hast the power of life, p. 160and death] which is spoken of his miraculous curing by the Brazen Serpent. So that all these foure places have one respect and ayme, and none of them look towards our question.

SECT. IIII.

In the order of the Divine books, the next place 1. Of the place of Iob 7. 1.Job 7:1is produced out of Job, [Militia est vita hominis super terram.] for, though our translation give it thus, [Is there not an appointed time to man upon earth?] yet the Latine Text is thus cited to this 2. Why they cite this place In Latine.purpose, by some not addicted to the Vulgat Edition, because it seems in Latine better to afford an argument against Self homicide. For therupon they infer, that we may not depart at our own pleasure from the battell. But because onelyonly the Metaphor and not the extending of it, nor inference upon it, is taken out of the Scripture, it brings no strong obligation with it, nor deserves much earnestnesse in the answer, yet to follow him a little in his Allusion, aaDigest. li: 22. tit: 6. le: 9.[A Souldier may by Law, be ignorant of the Law, and is not much accusable if he transgresse it.] And by bbL. 4. tit: 6. leg: 44.another Law, … [o… Souldier whose presence is necessary for the safeguard of the Army, may be absent cau… Reipub. 3. Of souldiers priviledges of absence by law.and being absent, his absence shall be interpreted to be so.] And ccSupra.even to those which killed themselvs in the Army, we noted before in the second part, That the lawes were not severe, if they had any colour of just cause: So that this figurative argument p. 161profits then nothing, especially being taken from this place where the scope of Job was 4 Iobs scope is, that as war works to peace So here we only labour to Death.to prove that our felicity and end upon which our actions are bent, is not in this li…e, but as wars work to peace, so we labour here to death, to that happines which we shall have after. And therfore whosoever were author of that letter which hath ddEuseb. l. 1. cap. 13.Christs name to Abgarus, doth not make Christ say, that when he hath done that for which he was sent hither, he will come to him, and take his offer of halte his Kingdome, but 5. Of Christs letter to King Abgarus.that when he hath done, he will returne to him which sent him: That is he will die, so that if either side have advantage by this place of Job, we have it.

SECT. V.

And by the other place of Job much more, 1. Of the place Iob 7. 15.Job 7:15which is, [Therefore my soule chuseth rather to bee strangled, and to die, then to be in my bones.] Hereuupon they infer, That if it might have been lawfull to die so, Job would have done it. But besides that the wretched poverty and feeblenesse of this manner of Negative arguments, Iob did it 2. Why this was not lawfull to Job.not, therefore he might not do it, we may perceive by the whole frame of the History, that God had chosen him for another use, and an example of extream patience. So that for any thing that appears in Iobs case, he might not lawfully doe it, because he could propose nothing but p. 162his own eas…. Y…t Iob whose sanctity I thinke it facriledge to diminish, whether he were a person or personate in their confession strayed thus farre towards killing himself…, as to wish his death, and curse his birth; for his whole third Chapter 3 His words seeme to s…ew some steps toward a purpose of Selfehomicide.is a bitter and malignant invective against it, and a violent wishing of his own death.

aaSex; Sen; Bibliot. S…nst. lib: 8. Heres. 10.Sextu… Sexens… gives an answer for him so literall, as it can admit or reach to no sense, which 4: Sex: Sen… and Gregories exposition thereof.is, [That cursing his birth day which then was past, he cursed nothing.]

And bbGreg. Mor: l: 4. cap. 6.Saint Gregory gives an answer so mysticall, as no s…nse can reach to it, which is, [That there is a second bi…th into Sinne in this world, and Job cursed his entrance into that.] And so because these words might bee readily taken for an inordinate wishing of death; Gregory provides them also a mysticall interpretation, for the Latine reading it thus, [… … anima me…,] he saye, [This was Suspendium spi…ituale which was but an elevation of the minde; as S. Paul said, Christe crucifixu… sum cru…] But besides that Gal: 2.this escape will not serve, when the Originall word is considered, and that the next verse is, Desperavi, … ultra vivam] in the twentieth verse, he chides God by the name of [O thou preserver of man] as being angry that he preserved him, [Being now a …rthen to himselfe, and would not leave him alone, whilst he might swallow his spittle.] And he ends that Chapter thus, [If th…n se…kest me in the …, I shall not be found.] This I p. 163say, onelyonly to show that one whom none hath exceeded in …, may without any de…ortion of his words, be argued to have step farr… towards a purpose of killing himselfe. Who list to give any other construction to his words shall not displease me, nor impaire the strength of our ….

And though I confesse, I have not read any to …. Wherin I differ from the Anabapt. who affirme that Iob despaired.expound these word… of Iob directly thus, and though. I know the opinion in generall of his despairing, be thus I much discredited, that it is held by the …, yet, besides that, it is not just …or ingenuous, to condemn all that a conde…nd man says, (for even a leprous man may have one 6. S. Hierome and the Trent Councell erre in condemning all which a condemned man saith.hand clean to take and give withall. And S. Hier. is inexcusable, in that point of his slippery zeal, in his behaviour towards …, y…a the Tr… Councell it selfe is obnoxious therein, for condemning Names of Authors, and not Books. Besides this I say, the Anabaptists differ from me in their end and purpose, for they impute despaire to Iob, onelyonly to infirme the Authority of the booke, which scismatically they labour to rent from the Canon of Scripture: But I justly with the consent of all Christian Churches admitting it for such say that Job might keep his sanctity and the Book his Dignity, and yet he might have a purpose to kill himselfe.

For very many reverend Authors in the Reformed 7. Of them which impute despayre unto Christ.Church, not rashly to be fors…en, have imputed to our most bless…d Saviour, as neer approaches p. 164to a more dangerous kind of despaire, then we impute to Iob, without diminishing him, or his Scriptures.

SECT. VI.

I finde also another place. of Job obtruded. [Skin for skin, and all that ever I a … …ath will 1. Of the place Iob. 2. 4.Job 2:4he give for life.] From which words they argue a Naturall love in us to this life.

Let it be true, (though the Devill say it, for the words are his) that our sensitive Nature is too indulgent to this life, (though I feare I have offended and furfetted you in the first Part with Examples of meer Naturall and Sensitive men, which have chosen death,) yee will that prove that our Reasonable Nature may in no …afe correct that enormity? This is as strong against Gods outward calling us to him by sicknesse, or persecution, as against any such inward motions.

SECT. VII.

As unproperly, and unprofitably to their ends and purpose, do they offer that place of Ecclestasticus, 1. Of the place Eccl. 20. 16.Sir 20:16[Non est census supra censum falutis Corporis,] which I place here, though out of Order, because of the affinity betweene this place, and the last, and that one answer, is, at least, enough for them both. For, tho…gh this place p. 165may prove that wee naturally love this body, (yet it is not of the fafety of the body, as it all 2. This place is not of safety, but of health.men desired that the body might live, but it is of bodily health whilst it doth live,) yet it proves not, that wee may in no case abandon it.

SECT. VIII.

The most proper, and direct, and strongest 1. Of the place Exodus 20.Exod 20place is the Commandement; for that is of Morall Law, [Thou shalt not kill;] and this place is cited by all to this purpose.

But I must have leave to depart from aa23. q: 5. Si non licet.S. Augustines opinion here, who thinks that this 2. S. August. thinks this law to concerne ones self more directly then another.Commandement is more earnestly bent upon a mans selfe, then upon another; because here is no addition, and in the other, there is, [Against thy Neighbour,] or certainely, I am as much forbid by that Commandement to accuse my selfe falsely, as my Neighbour, though onelyonly he be named. And by this I am as much forbid to kill my neighbour as my selfe, though 3. This law hath many exceptions.none be named. So, as it is within the circuit of the Command, it may also bee within the exceptions thereof. For though the words be generall, Thou shall not kill, we may kill beasts; Magistrates may kill men; and a private man in a just warre, may not onelyonly kill, contrary to the sound of this Commandement, but hee may kill his Father, contrary to another.

p. 166When two naturall Lawes contrary to one another occurre, we are bound to that which is …. Lawes of the first Table are stric…ioris vincull, then of the lato….strictioris vin…li.

As all Lawes concerning the Honour of God, and Faith, are in respect of the second Table, which is directed upon our Neighbour by Charitie. If therefore there could bee a necessity, that I must doe an act of Idolatry, or kill, I were bound to the later.

By which Rule If perchance a publique exemplary 5. A case wherin it is probable that a man must kill himself.person, which had a just assurance that his example would governe the people, should be forced by a Tyrant, to doe an act of Idolatry, (although by circumstances he might satisfie his owne conscience, that he sinned not in doing it.) and so scandalize and endanger them, if the matter were so carried and disguised, that by no way he could let them know, that he did it by constraint, but voluntarily, I say, perchance he were better kill himselfe.

It is a safe Rule, [aaAcatius de privil. l. c. 3. Iury Divino derogani non potest, nisi ipsa derogatio suri Divino conste….] But since it is not thought a violating of that Rule, [bbNavr. Manu…l. cap. 15. n. 2. To kill by publique Authority or in a just Warre, or defence of his life, or of anothers.] why may not our case be as safe and innocent?

If any importune me to shew this Priviledge, or exemption of this case from the Commanment, I may with ccSupra.Sotus retort it, and call for their priviledge to kill a Day thiefe, or any man in defence of another.

p. 167And as these Lawes may be mediately and 6 As Lawes against Daytheeves may be deduced from the Law of God authorizing Princes, so may this from the Commandement, of preferring Gods glory.secondarily deduced from the conformity of other Lawes, and from a generall Authority which God hath afforded all Soveraignes, to provide as necessities arise; So may our case bee derived as well from that necessary obligation which lyes alwayes upon us, of preferring Gods glorie above all humane respects. So that we cannot be put to shew, or pleade any exemption, but when such a case arises, wee say that that case never was within the reach of that Law. Which is also true of all the other which we called exemptions before.

For, whatsoever might have beene done before 7 Whatsoever might have been done before the Law, this Law forbids not.the Law, as this might, if it be neither against Nature, nor Justice, from both which we make account that wee have acquitted it,) upon that, this Commandement never fell, not extended to it.

SECT. IX.

I have found also a place urged out of the Booke of Wisdome, which is, [Seeke not death in 1 Of the place Sap. 1. 12.the errour of your life.] Which being ever coupled with another place in Deuteronomie, by collation of the two places it appeares, That D…ut. 4. 24.that which is forbidden there, is Idolatry, and by Death is meant the Second Death, or the way to it.

And so this Distinction which was intended p. 168for the places cited from the Books of the old Testament, shall here have an end; and to the next we allow those of the New.

Distinct. III.

SECT. I.

OF which the first that I have observed is in Matthew when the Devil tempts Christ 1. Of the place Matt. 4. 6.Matt 4:6thus, [If thou be the Son of God, cast thy self downe.] With all Expositors I confesse, this was a temptation to vain glory, and therefore most appliabl to our case, where we make account, that we work somwhat to the service of God, and advancement of his glory, when we allow this to be done; and it is a very slippery passage, and a devout man were out of the nature of devotion, … to erre that way, then a worldly, but that the ha…d of God is extended to the protection of such.

But directly this place will not shake, nor attempt our proposition, for though Christ would 2. Christ, where it conduced to his owne ends, did as much as the Devill did tempt him to in this place.not satisfie the Devill, nor discover himselfe, yet he did as much whe… it conduced to his owne ends, as the Devill tempted him to in this place, or the other; both in changing the species and p. 169nature of water into Wine, and in exposing himselfe to certaine danger when he walked upon the waters. Christ refused no difficultie, nor abstained from Miracles, when he knew he profited the beholders; nor doe I say, that in any other case, then when we are probably and excusably assured, that it isto a good end, this may be lawfull to us.

SECT. II.

The next place is in the Acts of the Apostles. [The keeper of the prison drew out his Sword, and would 1. Of the place Acts 16. 17.Acts 16:17have killed himselfe, supposing the Prisoners had beene gone; But Paulcryed, Doe thy selfe no harme, for we are all here.] To which I say, That by the same Spirit by which Paul being in the inner Prison 2. S. Paul knew Gods purpose of baptising the keeper.in the darke, knew what the Keeper thought, and what hee was about to doe without, hee knew also Gods purpose to be glorified in the conversion of him and his Family; and therefore did not onelyonly reclaime him from that purpose, which was inordinate, and for his owne sake, to escape punishment, (in which yet wee may observe how presently Mans nature inclines him to this remedy) but also forbears to to make his benefit of this Miracle, and to escape away: and so, though he rescue the Keeper, 3. Els saith Caluin, he had frustrated Gods way to give him an escape by the keepers death.he betrayes himselfe.

And therefore Calvin upon this place makes to himselfe this objection, [That Paul seeing all p. 170his hope of escape to consist in the death of the Keeper, neglected that way of liberty which God offered him, when he restnained the Keeper from killing himselfe.] And he answers it onelyonly thus, [That hee had a conscience and insight into Gods purpose and decree herei…] For otherwise, if he had not had that (which very few attaine to have) it seemes he ought to have permitted the keeper to proceed, to facilitate thereby his way of escaping.

SECT. III.

Which also inferres some answer to another 1. Of the place Rom. 3. 8.Rom 3:8place of Saint Paul, where hee delivers and discharges himselfe, and his fellow Apostles, of having taught this Doctrine, [That a man might doe evill, that good might come thereof.] And consequently it is well and by just Collection pronounced that he forbids that Doctrine.

And we also humbly subscribe to that Rule, and accept it so, as Saint Paul intends it; that 2. How Paul forbids evil to be done for good.is, in things which Nature, and not Circumstance makes evi…l. And in these also, when any such circumstance doth make them evill, as another circumstance to the contrary doth not praeponderate and over-rule this. This therefore we must have liberty to enlighten with a larger discourse.

Of the evils which seeme to us to bee of punishment, of which kind Death is, God 3. God always inflicteth Malum poenae by Instruments.ever makes others his executioners; for the p. 171greatest of all, though it be spirituall, which is Induration, is not so wrought by God himselfe immediately, as his spirituall comforts are, but Occasionally, and by Desertion.

Sometimes in these God imployes his Angels, sometime the Magistrate, sometimes our 4. Induration it self is sometime medicinall.selves. Yet all which God doth in this life by any of these, is but Physicke: for aaAqui. 12. q. 79. ar. 4. con.…n excaecation and induration is sent to further Salvation in some, and inflicted medicinally. And these ministers and instruments of his, are our Physitians, and wee may not refuse any bitternesse, no not that which is naturally poyson, being wholesomely corrected by them: For as in bbHippocrat. A…bor. l. 2. 38.Cramps which are contortions of the Sinewes, or in Tetars, which are rigors and stiffenesses in the Muscles, wee may procure to 5. Wee may correct in our selves one disease by another.ourselfe a fever to thaw them, or we may procure them in a burning feaver, to condense and attemper our bloud againe, so in all rebellions and disobediences of our flesh, wee may minister to our selves such corrections and remedies, as the Magistrate might, if the fact were evident. But, because though for prevention of evill, wee may doe all the offices of a Magistrate upon our selves, in such secret cases, but whether we have that authority to doe it after or no, especially in Capitall matters, is disputable, and at this time, wee need not affirme it precisely, I will examine the largenesse of that power no farther now.

p. 172But descend to that kinde of evill, which 6. In things evill in such sence as Paul taketh them here, Popes dayly doe dispence.must of necessity be understood in this place of Paul? which is, that we account naturally evill. And even in that, the Bishops of Rome have exercised their power, ccDist. 34. lector gloss.to dispence with Bigamy, which is in their doctrine directly against Gods Commandement, and therefore naturally evill. So did ddBodin… Daemon. l. c5.Nicholas the fift, dispense with a Bishop in Germany, to consult with W…tches, for recovery of his health; and it were easie to amasse many cases of like boldnesse.

In like manner eeWindek de consens. et dissens. leg. et Can. ca. 11.the Imperiall Law tollerates Vsurie, Prescription, Mala fidei, and Deceit ad Medium, and expressely allowes ffCod. tit. de malef. l. 4. §. …rum.Witchcraft, to good purposes. [Conformably to which 7. So doe the Civill Laws.Law, Paracelsus sayes, It is all one whether God or the Devill cure, so the Patient be well.]

And so the ggParacel. l. de morb. ca l.Canons have prescribed certain rules of doing evill, when we are overtaken with perplexities, to chuse the least, of which hhDist. 14. cap. Duo mala.S Gregory gives a naturall example, [That a man attempted upon a high wall, and forced to Dist. ead. cap. Nerui.leape it, would take the lowest place of the wall.] And agreeably to all these, the kkNav. Man. c. 17. num. 263.Casuist say, [That in extreame necessitie, I si… not if I 8 So do Canons.induce a man to lend me mony upon usury: And the reason is, because I incline him to a lesse sinne, which is usury, when else he should be a h…icide, by not releiving me.] And in this fashion llBellar. de Amis. grat. & stat. peccat. l. 2, c. 3. ex H…. de vict & Tho.God him selfe is said to work evill in us, because when our 9 So doth God occasion lesse sin to avoid greater.heart is full of evill purposes, he governs and p. 173disposes us rather to this then to that evill, wherin though all the vitiousnesse be ours, and evill, yet the order is from God, and good. Yea, he doth positively encline one to some certain evill thus, That he doth infuse into a man some good thoughts, by which, he, out of his vitiousnesse takes occasion to thinke he were better doe some other sinne then that which he intended. Since therefore all these lawes and practises concurre in this, that we sometime doe such evill, not onelyonly for expresse and positive good, but to avoid greater evill, all which seems to be against this doctrine of S. Paul.

And since, whatsoever any humane power 9. What any other may dispence withall in us, in extremity we may dispence within our selves. Supra.may dispence withall in us, we, in extream necessity, in impossibility of recourse to better counsell, in an erring conscience, and in many such cases, may dispence with our selves, (for that Canon of duo mala, leaves it to our naturall reason, to judge, and value, and compare, and distinguish betweene those two evills which shall concurre.)

And since for all this, it is certaine, that no such dispensation from another, or from 10. Yet noe such dispensation changeth the nature of things, therefore that particular was never naturally evill.my selfe, doth so alter the nature of the thing, that it becomes thereby the more or the lesse evill, to mee there appeares no other interpretation safe, but this, That there is no externall act naturally evill; and that circumstances condition them, and give them their nature; as scandall makes an indifferent thing hainous p. 174at that time, which, if some person go out of the roome, or winke, is not so.

The Law it sel…e, which is given us as a 11. The Law it self is neither good nor evill.light, that we might not stumble, and by which we see, not what is evill naturally (for that we see naturally, and that was so even, to us, before the law declared it) but what would bee evill (that is produce evill effects,) if we did it at that time, and so circumstanced, is not absolutely 12. As Picus notes comparing it to the firmament.good, but in such measure, and in such respects, as that which it forbids is evill. And therefore mmHeptapl. l. 7. proem.Picus comparing the Law, to the firmament, (as Moses accepts the word) as he observes, that the second day, when God made the firmament, he did not say, that it was good, as he did of every other days work; and yet it was not evill, (for then saith Picus, it could not have received the sunne, as if it had beene good, it had not needed it.) So he reprehends the Manichees, for saying that the Law was evill, yet he sticks to that of nnEzech. 20. 25.Ezek 20:25Ezechiel, That it was not good. That evill therefore which by this place of S. Paul is forbidden, is either Acts, of infidelity, 13. What evill Pa…l forbids; and why.which no dispensation can deliver from the reach of the Law, or els, such acts as being by our nature, and reason, and approbation of nations reputed evill, or declared by law or custome to be such, because of there ordinary evill effects, doe cast a guiltines upon the doer, ordinarily, and for the most part, and ever except his case be exempt and priviledged. This p. 175moved Chrysostome, (whom I cited before) to think a…ly, and a consent to adulttery, not evill Supra.in Sarah: and this rectified S. Augustines squeamishnes so farre, as to leave us at liberty, to think what we would of that wifes act, which to pay her husbands debt, let out her self one night. For if any of these things had been once 14. Nothing which is once evill can ever recover of thatevill naturally, they could never recover of that sicknesse; but (as I insinuated before) as those things which we call miracles, were written in the history of Gods purpose, as exactly, and Supra.were as certainly to come to passe, as the rising 15. Three acts were in God's decree preserued from those staines which make things evill, so as miracles were written in his book of nature, though not in our copy; and so, as our Lady is said to be preseru'd from originall sinne.and setting of the sunne, and as naturally, in … compagine naturae, (for there is no interlining in that book of God:) So in that his eternall Register where he foresees all our acts, he hath preserued and defended, from that ordinary corruption of evill purpose, of inexcusable ignorance, of scandall, and of such other inquinations of indifferent things, (as he is said to have done our B. Lady from originall sinne in her inanimation,) Some of those acts of ours, which to those who do… not studiously distinguish circumstances, or see not the doers conscience, and testimony of Gods spirit, may at the first tast have some of the brachishnes of sin. Such was ooExod. 1. 12.Exod 1:12Moses killing of the Egyptians; for which there appears no especiall calling from God. But because 16. Such was Moses killing the Egyptian.this falls not often: S. Paul would not embolden us, to do any of those things which are customarily reputed evill.

p. 176But if others be delighted with the more ordinary 17. If this place be taken of all kind of evill, it must admit exception, as well as the Decalogu.interpretation of this place, that it speaks of all that which we call sinne, I will not refute that interpretation, so they make not the Apostles rule, (though in this place this be not given properly and exactly for a rule;) more strickt than the morall praecepts of the Decalogue it self, in which, as in all rules there are naturally included and incorporated some exceptions, which if they allow in this, they are still at the beginning; for this case may fall within those exceptions.

Otherwise, that the generall application of 18. Otherwise the application which Bellarm. and others make of it will be intollerable.this rule, is not proper, as by infinite other places, so it appears evidently by that in ppDe eul. sanct. l. 4. cap. 7.Bellarmine, where he says, that by reason of this rule, a man may not with neglecting a poore neighbour, adorne a church; Yet there are a great many cases, wherein we may neglect this poore neighbour; and therefore that is not naturally evill. And certainly whosoever is delighted with such arguments, and such an application of this text, would not only have objected this rule to Lot, when he offered his Daughters, (for there it might have colour) but would have joyned with Iudas, when the woman anointed Christ; and have told her, that allthough the office which shee did were good, yet the wast which shee made first, was evill, and against this rule.

p. 177SECT. IIII.

The same Apostle doth in divers other places Of the places 2 Cor. 6. 16. 1 Cor. …. 16. & 6. 16.2 Cor 6:16use this phrase, That we are the Temples of the Holy Ghost; And from thence is argued, that it is an unlawfull Sacriledge to demolish or to deface those Temples. But wee are so the Temples of God, as we are his Images; that is, by his residing in our hearts.

And who may doubt, but that the blessed 19 The dead are still his Temples, and Images. Silvius Com: ad leges.Soules of the departed, are still his Temples, and Images: Even amongst heathens, those Temples which were consecrated to their gods, might in cases of publique good or harme, be demolished, and yet the ground remaine sacred.

And in the two first places, is one… a Dehortation 20 Heathens te…ples might be demolished, yet the soile remain sacred.from polluting our hearts, which are Gods Temples, with Idolatry, o… other sinne. In the other place he calles our materiall body, the temple: and he makes it to us an argument that we should flye from fornication, because therein wee trespas against our owne body. And so here arises a double argument, that we may not doe injurie to our owne body, neither as it is ours, nor as it is Gods.

In the first of these then, he sayes, [A Fornicator 21 Pauls reason is in Cases where we avile our selves: here wee advance our selves.sinnes against, his body;] for as hee sayd two verses before, [Hee makes himselfe one body with an Harlot,] and so hee diminishes the dignity p. 178of his owne person. But is it so, in our Case? When he withdrawes and purges it from all corruptions, and delivers it from all the inquinations, and venime, and maligne Machinations of his, and Gods adversaries, and prepares it by Gods insinuation and concurrence, to that glory, which without death, cannot bee attained.

Is it a lesse dignitie, that himselfe bee the Priest of God, and that himselfe be the Sacrifice of God, then that he be the Temple? But 22 That our body is not our own, how it is to be understood here in Paul.sayes Paul, [aaVers. 19. Your body is the Temple of God, and you are not your owne.] But saies Calvine here, you are not so your owne, that you may live at your owne will, or abuse your body with pollutions and uncleannesse. Our body is so much …r owne, as we may use it to Gods glory, a… it is so little our owne, as when hee is pleased to have in, we doe well in resigning it to him, by what Officer soever he accept it, whether by Angell, Sicknesse, Persecutron, Magistrate, or our selves. OnelyOnly bee carefull of this last lesson, in which hee amasses and gathers all his former Doctrine, [bbVers. 20. Glorifte God in your body, and in your spirit, for they are his.]

SECT. V.

The place of the Ephesians hath some assinity Of the place Ephes. 4. 15. 16Eph 4:15Eph 4:16with this; which is, [But let us follow … … p. 179in love, and in all things grow up into him, which is the head, that is Christ, till we are all met together, unto a perfect man.] By which wee receive the honour to be one body with Christ our head; which is aaCap. 5. v. ….after more expressely declared. [We are Members of his body, of his flesh, and of his bone.] And therefore, they say, that to withdraw our selves, which are limmes of him, is not onelyonly homicide of our selves, who cannot live without him, but a Paricide towards him, who is our common Father.

But as in Fencing, Passion layes a man as open, as unskilfulnesse, and a troubled desire to hitt, makes one not onelyonly misse, but receive a wound; so out of an inordinate fervour, to strike home, hee which alledgeth this place, overreacheth to his owne danger; for onelyonly this is taught herein, that all our growth and vegetation: flowes from our head, Christ. And that he hath chosen to himselfe for the perfection of his body, limmes proportionall thereunto, and that, as a soule through all the body, so this care must live, and dwell in every part, that it be ever ready to doe his proper function, and also to succour those other parts, for whose reliefe or sustentation it is framed, and planted in the body. So that herein there is no litterall construction to be admitted, as though the body of Christ could be imperfited, by the removing of any man. For, as from a tree, some leaves passe their naturall course and season, and p. 180fall againe being withered by age, and some fruits are gathered unripe, and some ripe, and some branches which in a storme fall off, are carryed to the fire; So in this body of Christ, the Church, (I meane that which is visible) all these are also fulfilled and performed, and yet the body suffers no maims, much lesse the head any detriment.

This place therefore is so farre from giving 2 This place gives arguments to all which spare not themselves for reliefe of others.encouragement to any particular man to be carefull of his owne well being, as the Expositors (of what perswasion soever in controverted points) accept from hence an argument, that for the establishing, and sustentation of the whole body, a man is bound to depart with all respects to himselfe, and give his life to strengthen them which are weake.

And this place, as a common Conduit head hath affoorded justification for Martyrdomes, for pestilent visitations, and for all those Desertions of our selves, and of our naturall right of preserving our selves, which wee had occasion to insist upon before.

SECT. VI.

As therefore that construction doth well consist 1. Of the place Epb. 5.with those words, so doth it also with the words in the next Chapter, [No man ever hated his owne flesh, but nourished it, &c.] Of which Hate, because we are to speake when wee come p. 181to Christs Commandement of Hating our life, we will here onelyonly say, with aaMarlor. in hunc locum.Marlorate upon this place, [He hates not his flesh, who hates the desires thereof, and would subject it to the Spirit: no more then a Goldsmith hates that gold, which hee 2. How Marlor. expounds this hate.casts into a furnace to purifie, and reduce to a better fashion.] And, because out of the Armory of Scripture I have not found that they take any better weapons, nor any more, we may here end this Distinction.

Distinction IV.

SECT. 1.

IN the next our busines is, to try of what 1. Of places of scriptures on the other part.force and proofe their armes are against their adversaries forces. Of which we shall oppose two sorts; The first naturall and assured Subjects, which are, Reasons arising naturally from places of Scripture, and these, in this distinction; The other, Examples, as Auxiliaries. For though 2. We may, but our adversaries may not make use of examples. to which the answer of Martyr and Lavater is weake.we rely not upon them, yet we have this advantage in that kind, that our aduersaries can make no use, nor profit of Examples. And therefore that answer which both Peter Martyr, and Lavater from him make, that we must not live by examples, and that if examples proved p. 182any thing they had the stronger side, (that is, there have beene more men which have not killed themselves, then which have,) may well seeme from p…rem pro…inesse, and lazinesse, and impossibillity of better defence, to have too much allay, to be currant. To prepare us therefore to a right understanding, and application 3. The Nature, degrees, and effects of Charity.of these places of scripture, we must arrest awhile vponupon the nature, and degrees, and effects of charity; the mother, and forme of all vertue; which shall not onelyonly lead us to heaven, (for faith opens us the doore) but shall continue with us when we are there, when both Faith, and Hope, are spent and uselesse.

We shall no where find a better pourtrait of charity, then that which S. Augustine hath 4. S. August. pourtraite of her.drawne: she loves not that which should not be loved; she neglects not that which should be loved; she bestows not more love upon that, which deserves lesse; nor doth she equally love more and lesse worthines; nor upon equall worthines, bestow more and lesse love. aaDe natura et gratia cap. ult.To this charity the same blessed and happy Father, proportions this growth. [Inchoated, increased, growne great, and perfected, and this last 5. Of her highest perfection, beyond that which P. Lombard obsorved out of Aug.is, saith he; when in respect of it, we contemne this life] And yet he acknowledgeth a higher charity then this. For bbLomb. l. 3. Dist. 3.P. Lombard allowing charity this growth, [beginning, proficient, perfect, more, and most perfect.] he cites ccI… epist. … tract. 5.S. Augustine who calls [that perfect charity to be readie p. 183to dy for another.] But when he comes to that, then which none can be greater, he says then, the Apostle came to ddPhil. 1. 23Phil 1:23cupto dissolvi.

For as [eeSerarius triheresi. l. 1. ca. 8. one may love God, with all his heart, and yet he may grow in that, and love God more with all his heart, for ffDeut. 6. 5.Deut 6:5the first was commanded in the Law, and yet ggMat. 5.Matt 5counsail of perfection was given to him, who said that he had fullfilled the first commandement,] 6. He who loves God with all his heart, may love him moreSo as S. Augustine found a degree above that charity, which made a man paratum ponere which is cupere, so there is a degree above that, which is to doe it.

This is that vertue, by which hhAqui. 22. q. 124. ar. 3.Martyrdome, which is not such of it self, becomes an act of highest perfection.

And this is that vertue, which iiAqui. 22. q. 136. ar. 3.assureth any suffering which proceeds from it to be infallibly accompanied with the grace of God. 7. Any suffering in charity hath Infalibly the grace of God. By Aquin.VponUpon assurednes therefore, and testimony of a rectified conscience, that we have a charitable purpose, let us consider how farre we may adventure upon authority of Scripture in this matter which we have in hand.

SECT. 11.

First therefore by the frame and working of 1. Of the place 1 Cor. 13. 4.1 Cor 13:4Saint Pauls argument to the Corinthians, [Though I give my body that I be burned, and have not love, it … nothing.] These two things appeare evidently.

p. 184First, That in a generall notion and common 2. By this in common reputation, that was a degree of perfection to dye so. And charity made it acceptable.reputation, it was esteemed a high degree of perfection to dye so, and therefore not against the Law of Nature. And secondly, by this exception, (without Charity) it appeares, that with Charity it might well and profitably be done.

For the first, if any thinke that the Apostle 3. Paul speaks of a thing which might lawfully be done, for such are all his gradations in this argument.here takes example of an impossible thing, as when it is sayd, [If an Angel from heaven teach other doctrine,] he will, I thinke, correct himselfe, if he consider the former verses, and the Apostles progresse in his argument; wherein to dignifie Charity, the most that hee can, hee undervalues all other gifts, which were there ambitiously affected.

For Eloquence he sayes, it is nothing to have 4. Tongues of Angels in what sence in this place.all Languages, no not of Angels; which is not put literally, for they have none; but to expresse a high degree of Eloquence, as Calvine sayes here. Or, as Lyra sayes, by language of Angels is meant, the desire of communicating our conceptions to one another. And then he adds, That knowledge of Mysteries and Prophecies, is also nothing; which was also much affected. And for Miraculous Faith, it is also Calvin.nothing.5. Speech in the Asse, understanding of mysteries in Iudas, miraculous faith make not the possessor the better.

For the first of these guifts, doth not make a man better; for Balams Asse could speake, and was still an Asse. And the second Judas had, and the Pharisees. And the third is so small a matter, that as much as a graine of Musterseed is p. 185enough to remove mountaines. All these therefore were faisable things, and were sometimes done. So also, after he had passed through the gifts of knowledge, and gifts of utterance, hee presents the gifts of working in the same manner; and therefore, as he sayes, If I feed the poore with all my goods, (which he presents as a harder thing then either of the other, (for in the other God gives me, but here I give other) yet possible to be done.) So he presents the last, If I give my body, as the hardest of all, and y…t, as all the rest, sometimes to be done.

That which I observed secondly to arise from 6 How I differ from the Donatists arguing from this place, that in charity selfhomicide was alwaies lawfull.this argument, was, That with Charity such a death might be acc…ptable. And though I know the Donatists are said to have made this use of these words, yet, because the intent and end conditions every action, and infuses the poyson, or the nourishment which they which follow suck from thence, and we know that the Donatists rigorously and tyrannously racked and detorted thus much from this place, That they might present themselves to others promiscuously to bee killed, and if that were denied to them, they might kill themselves, and them who refused it.

Yet, I say, I doubt not but thus much may naturally be collected from hence, that by this 7 To give my Body, is more then to let it be taken.word, If I give my body, is insinuated somewhat more then a prompt and willing yeelding of it, when I am enforced to it, by the p. 186persecuting Magistrate.

And that these words will justifie the fact of Metaph. in Niceph. Martyr.the Martyr Nicephorus, being then in perfect Charity. Whose case was, That having had 8 How Nicephorus the martyre, gave his body in Sapritius his roome, who recanted.some enmitie with Sapritius, who was brought to the place where he was to receive the bloudy crowne of Martyredome, he fell downe to Sapritius, and begged from him then, a pardon of all former bitternesses. But Sapritius elated with the glory of Martyredome, refused him; but was presently punished; for his faith coold, and he recanted, and lived. And Nicephorus standing by, stepped into his roome, and cryed, I am also a Christian, and so provoked the Magistrate to execute him; least from the faintnesse of Sapritius, the cause might have received a wound, or a scorne. And this I take to bee Giving of his body.

Of which, as there may be such necessitie for 9 There may be a case that a man bound to give his body, cannot doe it otherwise then by selse-homicide.confirming of weaker Christians, that a man may be bound to doe it, as in this case, is very probable. So there may bee cases in men very exemplary, and in the cunning and subtile carriage of the Pesecutor, as one can no other way give his body for testimony of Gods truth, to which he may then be bound, but by doing it himselfe.

p. 187SECT. III.

As therefore Naturally and Customarily men thought it good to dye so, and that such a death 1 Of the places Joh. 10. 11. & Joh. 15. 13.John 10:11John 15:13with charity was acceptable, so is it generally said by Christ, [That the good Shepherd doth give his life for his sheepe.] Which is a justifying and approbation of our inclination thereunto. For to say, The good doe it, is to say, They which doe it are good.

And as we are all sheep of one fold, so in many 2 I need not purge my self, when anothers crime is imputed to me.cases, we are all shepherds of one another, and owe one another this dutie, of giving our temporall lives, for anothers spirituall advantage; yea, for his temporall. For aaSot. de teg. Secret. Memb. 1. q. 3.that I may abstaine from purging my selfe, when anothers crime is imputed to me, is grounded upon such another bbJob. 15. 13.Job 15:13Text as this, where it is said, The greatest love, is to bestow his life for his friend. In which, and all of this kind, we must remember, that we are commanded to doe it so, as Christ did it; and how Christ gave his body, we shall have another place to consider.

SECT. IV.

Hereupon because Saint Peters zeale so forward, 1 Of the place Ioh. 13. 37.John 13:37and carried him so high, that hee would dye for the Shepherd; for so he saies, [I will lay downe my life, for thy sake.] And this, as all p. 188Expositors say, was meerely and purely out of 2 Peters readinesse was naturall. Pauls deliberate.naturall affection, without examination of his owne strength to performe it; but presently and roundly Nature carryed him to that promise. And upon a more deliberate and orderly resolution, Saint Paul witnesseth of himselfe such a willingnesse to dye for his brethren, [I will be 2 Cor. 12. 15.2 Cor 12:15gladly bes…ed for your s…es.]

SECT. V.

A Christian nature rests not in knowing 1 Of the place Ioh. 10. 15.John 10:15thus much, That we may doe it, That Charitie makes it good, That the good doe it, and that wee must alwaies promise, that is, encline to doe it, and doe something towards it, but will have the perfect fulnesse of doing it in the resolution and doctrine, and example of our blessed Saviour, who saies, de facto, [I lay down my life for my sheepe.] And saith M…lus, hee 2 Why Christ saies this in the present time.useth the present word, because hee was ready to doe it: and as aaAct. 15. 26.Acts 15:26Paul and …, men yet alive; are said to have laid downe their lives for Christ.] But I rather thinke, (because exposing to danger, is not properly call'd a dying,) that Christ said this now, because his Passion was begun; for all his conversations here were degrees of exinanition.

To expresse the abund… and overflowing 3 Of the aboundant charity of Christ.charitie of our Saviour, all words are defective; for if we could expresse all which he did, that p. 189came not neere to that which he would doe, if need were. It is observed by bbDe Suidone. pa. 1. Notae in Ca. 11.one, I (confesse, too credulous an Authour, but yet one that administers good and wholesome incitements to Devotion,) That Christ going to Emaus spake of his Passion so sleightly, as though 4 Of his speech going to Emaus.he had in three dayes forgot all that he had suffered for us.

And that Christ in an apparition to Saint 5 Of his Apparition to Saint Charles.Charles, sayes, that he would be content to dy againe, if need were.

Yea, to ccRevel. Brig. l. 1. ca. 59.Saint Brigit he said, [That for any one soule he would suffer as much in every limme, as he had suffered for all the world in his whole body.]6 Of the Revelation to St. Brigit.

And ddSuidon. p. 1. Not. in Ca. 16.this is noted for an extreame high degree of Charity, out of Ans…lme, that his B. Mother said, [Rather then he should not have been 7 Of his Mothers Charitiy.Crucified, shee would have done it with her owne hands.

And certainly his charity was not inferiour 8 That none could take away his foule.to hers; He did as much as any could be willing to doe. And therefore, as himself said, [No man can take away my soule] And [I have 9 His owne will the onelyonly cause of his dying so soone. by St. Aug.power to lay it down;] So without doubt, no man did take it away, nor was there any other then his own will, the cause of his dying at that time; 10 And by Aquin. because he had all his strength.many Martyrs having hanged upon Crosses many days alive: And the theeves were yet alive; And therefore eeMar. 15.Mark 15Pilate wondred to heare that Christ was dead. [His Soule, saith ffDe T…nit. l. 1: cap. 13.S… Aug. p. 190did not leave his body constrained, but because he would, and when he would, and how he would.] Of which gg2. q. 47. ar. 1. ad 2.S. Thomas produces this symptome, That he had yet his bodies nature in her full strength, because at the last moment he was able to cry with a loud voice. And hhMat. 27. 50.Matt 27:50Marlorate 11. And by Marl. because he bowed his head, and it fell not, as ours in death.gathers it upon this, that whereas our heads decline after our death by the slacknesse of the sinews and muscles, Christ did first of himself bow downe his head, and then give up the ghost. So, though it be truly said iiLuc. 18. 33.Luke 18:33[After they have scourged him, they will put him to death,] yet it is said so, because How it is true that the Jewes put him to death.malitiously and purposely to kill him they inflicted those paines upon him; which would in 13. Of Aquin. and Syluesters opinion of him.time have killed him, but yet nothing which they had done occasioned his death so soone.

And therefore kk2. q. 47. ar. 1. Con.S. Thomas, a man neither of unholy thoughts, nor of bold or irreligious or scandalous phrase or elocution, (yet I adventure not so farre in his behalfe as llVerbo matrimonium.Sylvester 14. Christ was so the cause of his death, as he is of his wetting, which might, and doth not shut the window, in raine by Aqui.doth, [that it is impossible that hee should have spoken any thing against faith or good manners,] forbeares not to say, [That Christ was …so much the cause of his death, as he is of his wetting, which might and would not shut the windowe, when the raine beats in.]

This actuall emission of his soule, which is 15. Who imitated Christ in this actuall emission of the soule.death, and which was his own act, and before his naturall time, mmAquin. supr. Ioh. cap, 21.(which his best beloved Apostle could imitate, who also died when he would, and went into his grave, and there gave p. 191up the Ghost, and buried himselfe, which is reported but of very (n) few others, and by no l Sophro. prat. spir. cap. 90. dephter. Anco. Et Surius To. 1. feb. de Sever. Raven.very credible Authors,) we find thus celebrated, (o) That that is a brave death, which is accepted unconstrained; and that it is an Heroique Act of Fortitude, if a man when an urgent m Sind. Not. inc. 21. ad 6.occasion is presented, expose himselfe to a certaine and assured death, as he did.

And it is there said, that Christ did so, as 16. VponUpon what reasons this fashion of dying in Christ is calld Heroique, and by like epithites.Saul did, who thought it foule, and dishonourable to dye by the hand of an Enemy. And that Apollonia, and others who prevented the fury of Executioners, and cast themselves into the fire, did therein immitate this act of our Saviour, of giving up his soule, before hee was 17. Christ is said to have done herein as Saul and Apol. and such.constrained to do it. So that if the act of our blessed Saviour, in whom there was no more required for death, but that he should wil that his soule should goe out, were the same as Sauls, and these Martyrs actuall furtherance, which could not dye without that, then wee are taught that all those places, of Giving up our bodies to death, and of Laying downe the soule, signifie more then a yeelding to death when it comes.

SECT. VI.

And to my understanding there is a further 1 Of the places Iohn 12. 25. and Luc. 14. 26.John 12:25Luke 14:26degree of alacrity, and propensenesse to such a death, expressed in that phrase of John, [Hee that hateth his life in this world, shall keepe it unto life eternall. And in that of Luke, [Except he hate his owne life, he cannot be my Disciple.] Such a lothnesse to live is that which is spoken of in the Hebrews, aaHeb. 11. 35.Heb 11:35[Some were rack'd, and would not bee delivered, that they might receive a better Resurrection.]

This place bbIn Ioh. 12. 25.John 12:25Calvine interprets of a readinesse to dye, and expresses it elegantly, To carrie our life in our hands, offering it to God for 2. Iesuites apply particularly this hate.a Sacrifice. And this ccReg. Iesuit. Constit. spirit. 8.the Jesuits in their rule extend thus farre, [Let every one thinke that this was said directly to him, Hate thy life.]

And they who in the other place, accept this 3. If the other place, noe man hates his owne flesh, be against homicide; This must be for it.phrase, No man hateth his owne flesh, to yeeld an argument against Selfe-homicide in any case, must also allow that the same hate being commanded here, authorises that act in some case.

And Saint Augustine apprehending the strength 4. S. August. denies that this place justifies the Donatists. but not in all cases.of this place, denies that by the authoritie of it, the Donatists can justifie their Selfe-homicide when they list to dye, but yet in these cases which are exempt from his rules, this place may encourage a man n…t to neglect the honour of God, onelyonly upon this reason, that no body else will take his life.

SECT. VII.

And therefore the holy ghost proceeds more 1. Of the place 1. Iohn 3. 16.1 John 3:16directly in the first Epistle of Saint Iohn, and shews us a necessary duty, [Because he laid … p. 19his life for us, therefore we ought to lay downe our lives for our brethren.] All these places work us to a true understanding of charity, and to a contempt of this life, in respect of it.

And as these informe us how ready we must 2. All these places direct us to do it, as Christ did it, unconstraind.be, So all those places which direct us by the example of Christ, to doe it as he did, shew, that in cases when our lives must be given, we neede not ever attend extrinsique force of others, but as he did in perfect charity, so we in such degrees of it, as this life, and our nature are capable of, must dy by our owne will, rather then his glory be neglected, whensoever, aaPhil. 1. 20.Phil 1:20as Paul saith, Christ may be magnified in our bodies, or the spirituall good of such another as wee are bound to advance, doth importune it.

SECT. VIII.

To which readines of dying for his bretheren, 1. Of the place Phil 1. 23.Phil 1:23Saint Paul had so accustomed himself, and made it his nature, that but for his generall resolution of doing that ever which should promove their happines, he could scarce have obtain'd of himself leave to live. For, at first he says, he knew not 2 Of S. Pauls gradations to this wish; and his correcting of it.which to wish, life or, death; (and therefore generally without some circumstance incline or avert us, they are equall to our nature.) Then after much perplexity, he was resolved, and desired to be loose, and to be with Christ; (therefore a holy man may wish it.) But yet he corrected p. 192that againe, because saith he, [To abide in the flesh, is more needfull for you.] And therefore charity must be the rule of our wishes, and actions in this point.

SECT. IX.

There is another place to the Galatians, which 1 Of the place Gal. 4. 15.Gal 4:15though it reach not to death, yet it proves that holy men may be ready to expresse their loves to another, by violence to themselves. For he saith, [If it had bene possible, you would have plucked 2. This was more then vitam profundere by Calvin.out your own eies, and given me:]. And Calvin saith, [this was more then vitam profundere.] And this readines Saint Paul reprehends not in them.

SECT. X.

But of the highest degrees of compassionate 1 Of the place Rom. 9. 3.Rom 9:3charity for others, is that of the Apostle, in contemplation of the Jewes dereliction. [I would wish my selfe to be seperated from Christ, for my brethren.

The bitternesse of which Anathema, himself teaches us to understand, when in aa1 Cor. 16. 22.1 Cor 16:22another place, he wishes the same, [To those which love 2. That this Anathema was damnation.not Jesus Christ. And this fearefull wish which charitie excused in him, was utter damnation, as all Expositors say.

And though I beleeve with Cal…in…, that at p. 193this time, in a zealous fury he remembred not 3. That he considered not his election at that time.deliberately his own election, and therefore cannot in that respect, be said to have resisted the will of God, yet it remaines, as an argument to us, That Charitie will recompence, and justifie many excesses, which seeme unnaturall, and irregular, and enormous transportations.

SECT. XI.

As in this Apostle of the Gentiles, so in the 1 Of the place Exod. …. 3Law-giver of the Jewes, the like compassion wrought the like effect; and more. For Moses …sted not in wishing, but face to face argued with God, [If thou pardon them, thy merciemercy shall 2. That this imprecation was not only to be blotted out of the history of the scriptures.appeare, but if then will not, I pray thee blot my name … of the booke which thou hast written]

I know, that many out of a reasonable Collection, that it became Moses to bee reposed, and dispassioned, and of ordinare affection in his conversation with God, are of op…on, that he 3. It was stranger that Christ should admit such a slip downward as to wish an escape from death, then that Moses should have such an exaltation upward as to save his nation by pe…ing. Yet both without inordinatenes.strayed no further in this wish, and imprecation, then to be content that his name should bee blotted out of the Scriptures, and so to lose the honour of being known to posterity for a remarkable instrument of Gods power and merciemercy.

But, since a naturall infirmity could worke so much upon Christ, in whom there may be suspected no inordinatenesse of affections, as to divert him a little, and make him slip a faint wish of escaping the Cup; why might not a brave p. 194and noble zeale, exalt Moses so much, as to desire to restore such a Nation to the love of God, by his owne destruction.

For, as certainely the first of these was without sinne, so the other might be, out of an habituall assurednesse of his salvation, as aaPont. Paul. ad Amand. Epist. 2.Paulinus sayes, to Amandus, [Thou maist bee bold in thy prayers to God for mee, to say, forgive him, or blot out me, for thou canst not bee blottedout; Instum delere non potest Iustitia.] And thus retaining 4. How by Paulinus a just man may safely say to God, Dele me,ever in our minds, that our example is Christ, and that he dyed not constrained, it shall suffice to have learned by these places, that in Charitie men may dye so, and have done, and ought to doe. The last thing which remaines yet, is to consider the Examples reported in the Scriptures: which cannot possesse us long, because a few Rules will include many examples; and those few rules which are applyable to these Histories, have been often iterated already; and, for other Rules, which may enlighten and governe us in all occurrences, for many Reasons I respite to a maturer deliberation and discourse.

p. 195Distinct. V.

SECT. I.

AS when I entred into the examination of 1. Of examples in Scriptures.places of Scriptures, it seemed to me to have some weight, that in all the Judiciall and Ceremoniall Law, there was no abomination of Selfe-homicide.

So doth it, That in relating the Histories of 2. The phrase of Scriptures, never imputes this act to any as a sin, when it relates the history.them who killed themselves, the phrase of Scripture never diminishes them by any aspersion or or imputation for that fact, if they were otherwise vertuous, nor aggravates thereby their former wickednesse, if they were wicked.

Formy part, I am content to submit my self to that Rule, which is delivered from aaSchultet. Medul. patr. pag. 1. in l. 4. Irenaei.Iraeneus, [That those things which the Scripture doth not reprehend, 3. Irenaeus forbids us to accuse where God doth not.but simply lay downe, it becomes not us to accuse; nor to make our selves more diligent then God; but if any thing seeme to us irregular, our endeavour 4. Bezas answer to Ochius reason, that some Patriarchs lived in polygamy reacheth not our case.must be, to serch out the Type, and signification thereof.]

Neither shall I, for all this, be in danger of bbBeza de polyg. fo. 7.Bezaes answer to that Argument of Ochius, That though some of the Patriarches lived unreprehended in Polygamie, it concluded nothing, because (saith Beza) The silence of Scripture in p. 196ccGen. 29.Gen 29Jacobs Incest, and in ddGen. 19.Gen 19Lots, and in ee2 Sam. 9. 2.2 Sam 9:2Davids unjust judgement; For Siba doth not deliver them from guiltinesse and transgression therein.

For our case differs from all others, both because 5 For it is not evident, that this is sinne, by any other place of the Law; which was in all his cases. And here many examples concurre.this act is not from any place of the Law evicted to be sinne. And because here is a concurrence of Examples, of this fact without any reprehension: So that that answere is so farre short from reaching us, that it reached not home to that argument of Ochius against which it was opposed. And if in debating these Examples, it be found, that some very reverend Authors, have concluded impenitence, and consequently utter desertion on Gods part, and so eternall perishing; the circumstances as they appeared to him then, may have made his judgement just: but for any other thereupon to apply that case to others, will not be safe. For ffAcacius de privileg. l. 1. c. 3[Though a Iudge may in causa versanti interpret the Law, that Interpretation makes not Law.]

SECT. II.

As therfore in the former Distinctions wee 1 Of Acts which were not fully … murders, but approaches.spoke of some approaches to the act of selfkilling, so will wee in this pause a very little upon two such steps. aa1 Reg. 20. 351 Kgs 20:35The first shalbe of the prophet in the book of Kings, [who bad a stranger strike him, and because he would not, pronounc'd a heavy judgement upon him, which was presently p. 197excecuted. And then he importuned another to doe it, who did it throughly, for he wounded him with the stroake.] This was, to common understanding 2 Of the Prophet who punished him who would not strike him.an unnaturall thing, that so holy a man should make such meanes to have his body violated, and so it seems the first apprehended it, however it pleased God to enlighten the second. This I produce not as though the prophet inclind to it of his owne disposition, for it is expressely in the text, that God commanded him to doe it.

But because this is the only place in all the 3 That when God invites men to such violence, hee sayes so plainly. And therefore such particular invitations may not be presumed, where they are not expressed.scriptures, where those which offer, or desirously admit violence to their owne bodies, are said to have done it, by the expresse motion of God, I collect from it, that it is not without some boldness, if others affirme without authority of the text, that the death of Samson and others, had the same foundation, when it appeares by this, that God when he would have it understood so, is pleased to deliver it plainly and expressely.

SECT. III.

The next before we come to those who entirely 1 Of Io…as.killed themselves, is Io…as, who by often wishing his own death, and moving the ma…ers to cast him out into the sea, made many steps towards the very act. I know that it is everie where said, that those words, aa1. 12.[Take me…, p. 198and cast me into the Sea,] proceeded from a prophetique spirit; And bbProem. in Com. in Iona,St. Hierome saith [that in this prophetique spirit, he foresaw that the Ninivites would repent, and so his preaching would be discredited.] But if this be so, must he not also in the same Prophetique Spirit see, that their repentance must be occasioned by his going thither and preaching there? And if this perswading to his destruction, being now innocent in their understanding; for they prayed, [Lay not innocent Vers. 14.bloud upon us.] were from Divine motion, shall wee dare to impute also to like motions and spirit, his angry importuning of death? [Take I beseech thee, my life from me, for it is better for me, to dye then to live.] And after he wished 43.from his heart to dye, and said, [I doe well to be 9.angry unto the death.]

ccLyra prolog. in Iona.St. Hierome calles him Sanctum Ionam; and when Lyra observes that he had not done so, to any of the other Prophets, he concludes, that this 2 Why Saint Hier. calls only Ionas, of all the Prophets, Holy.testimony needed most in Ionas, who by his many reluctations against Gods will, might else fall into some suspition of eternall perishing. Which since we must be f…r from fearing in so eminent and exemplary a type of Christ, and yet have no ground to admit any such particular impulsion of Gods Spirit, as Hierome and Lyra pronounce him holy, for all these reluctations; so may we esteeme him advised, and ordinate, and rectified, for all these approches, which in wishing and consenting he made to his owne death.

p. 199SECT. IV.

Of those which in the Scriptures are registred 1. Of Samson Iudg. 16.Judg 16to have killed themselves, Samson is the first. A man so exemplar, that not onelyonly the times before him had him in Prophecy, aaPererius in Gen. 49. 16.Gen 49:16(for of him it is said,) [Dan shall judge his people,] and the times after him more consummately in Christ, of whom he was a Figure, but even in his own time, other nations may seeme to have had some Type, or Copy of him, in Hercules.

His fact of selfe-killing is celebrated by the Church to everlasting memory, as the act of a 2 The church celebrates him as a Martyr.Martyr; and as very many others in their Homilies and expositions.

So that renowned bbPaul. Sever. Epist. 4.Paulinus sayes, [God send me the death of Sampson, and Sampsons blindnesse, that I may live to God, and looke to 3 Paulinus wishes such a death.God.]

And this generall applause and concurrence in the praise of the fact, hath made many think, 4 They which deny that he meant to kill himselfe, are cofuted by the text.or at least write, that he purposed not to kill himselfe: being loath either to depart from their opinion who extoll him, or to admit any thing which may countenance that manner of dying. Of which perswasion ccFran. de Vict. in relect. de Hom. Greg. Valent. tom. 3. disp. 5. q. 8. p. 1.two very learned men labour to seeme to be.

But, besides that such an exposing of himselfe to unevitable danger, is the same fault as p. 200Selfe-homicide, when there is any fault in it, the very Text is against them; for Samson dyed with these words in his mouth, ddJud. 16. 30.Judg 16:30[Let mee lose my life with the philistims.]

And though sometimes these Authors adde, 5 They which say he did not intend his own death principally say the same as we. Supra.That hee intended not his owne death principally, but accidentally (as Calvine also sayes, that Saint Paul did not desire death for deaths sake, but to be with Christ,) this can remove no man from our side, for wee say the same, that this may be done onelyonly, when the honour of God may bee promoved by that way, and no other.

Therefore to justifie this fact in Samson, 6 That Saint Aug. his answer to this fact, that it was by speciall instinct, hath no ground in the history.eeAug. de civit. Dei cap. 12.Saint Augustine equally zealous of Samsons honour, and his own conscience, builds still upon his old foundation, [That this was by the speciall inspiration from God.] Which, because it appeares not in the History, nor lyes in proofe, may with the same easinesse be refused, as it is presented.

To give strength to this opinion of Augustine, ffSayr Thesau. Cas. Conse. l. 7. cap. 9. Nu. 9.our Countreyman Sayr presents one reason preceding the fact, and ggPedr. pr. 5. Hisp.Pedraca the Spaniard, another subsequent.

The first is that hee prepared himselfe to it by Prayer. But in this prayer, you may observe 7 Of Says reasons in confirmation of August. that Samson pray'd.much humanity, and weakenesse and selferespect. [O Lord, saith he, I beseech thee, Strenghthen me at this time onelyonly, that I may be ave…d of the Philistims for my two eyes.

p. 201The second reason is, that because hee effected 8. Of Pedr. his reason, that it was against the work of God, because it was done as it was desired.that which he desired, it is to be presumed, that God restored him his strength to that end, which he asked it. But, besides that in the text it appeares, that hhv. 22.his haire before that time, was begunne to be growne out againe, and so his strength somewhat renewed; doth this prove any impulsion, and incitement, and prevention of the holy Ghost, to that particular act, or rather only an habituall accompanying and awaking him, to such actions by which God might be honoured and glorified, whensoever any occasion should be presented?

When therefore he felt his strength in part 9 That he had as much reason, and authority to kill himselfe as to kill the Philistims, and that it was only the glory of God.refreshed, and had by Prayer intreated the perfecting thereof, seeing they tooke continuall occasion from his dejection to …orne and reproach his God, burning with an equall fervour to revenge their double fault, and to remove the wretched occasion thereof, he had iiFra. Georg. probl. 438.as a very subtile Author sayes, the same reason to kill himselfe, which hee had to kill them, and the same authoritie, and the same priviledge, and safeguard from sinne.

And he dyed, as the same man sayes, with 10. Samson in this manner of dying was a type of Christ.the same zeale as Christ, unconstrained; for kkPerer. in Gen. 49. 16.Gen 49:16In this manner of dying, as much as in any thing els, he was a Type of Christ.

p. 202SECT. V.

The next example is Saul. And whether he did 1 Of Saul 1 Sam. ult.perfect and consummat the act of killing himself, or the Amalekite contribute his help, it makes no 2. Whether the Amalekite did help to kill Saul.difference to our purpose; But that the latter was true, may wel enough consist with the relation of the history in the aa1. Sam. ult.first place, and it appeares to be the more likely and probable out of the bb2. Sam. 1.2 Sam 1second: And by ccAntiq. l. 7. cap. 15Iosephus it is absolutely so delivered; And the ddHist. Schol.scholastique history saith also, that Saul was too weake to force the sword through his body.

Two things use to be disputed of Saul. Whether hee were saved or no; And whether 3. Whether Saul be saved or no.if hee perished, it was for impenitence testified or presumed by this act of his. The Iewes are generally indulgent to him: And the Christians generally severe upon this reason, that it is said of him, ee1 Cro. 10. 13.[Saul dyed for his transgressions against the Lord, and his word, and asking counsaile of a witch.] But this doth not necessarily conclude an impenitence, or a second death. For the Iews say, That beleeving the sentence of Samuel in the apparitions, and accepting that decree as from God, he repented his formet life, and then presented and delivered up himselfe and his sonnes, conformably to the revealed will of God, there in the field to be sacrificed p. 203to him: understanding Samuells words you shall be with me, to be spoken, not generally of the state of the dead, but of the state of the just, because both Samuel himself was so, and so was Jonathan, whose condition in this promise of being with Samuel, was the same as his Fathers. And therefore saith Lyra, [all Iews and some Christians agree, that least by his reproach dishonour might redound upon God, a good and Zealous man may kill himself, as Samson did, and the Virgins.] And he addeth, [If other reasons were not sufficient to excuse Lyra.Saul, this also might justly be applied to him, that he did it by divine instinct.]

Out of which I observe these two things, that he presumes there are other reasons sufficient 4. In what cases the Iews. and Lyra confess that a man may kill himselfe.in some cases, whether they were in Sauls case or no. And then the reason upon which Lyra… presumes he dyed well, [because the contrary is not declared in Scriptures, nor determined by 5. Lyra's reasons why Saul is to be presumed to have dyed well.the Church.] And Saul hath a good testimony of sanctity in this act, from ffNotae in Sindou. c. 21. Nu. 6.Mallonius, [That as Christ died when he would, so did Saul, thinking it dishonourable to dye by the hand of his, and Gods enemies.] That argument which Burgensis 6. Burgensis reason to the contrary, that if Saul were excusable, the Amalckite was so to.bringeth to the contrary, suffereth more force and violence in being brought in, then it giveth strength to his opinion. It is, [That if the fact were justifiable in Saul, it had beene so too in the Amalekite, if his profession to David were true, That he had killed Saul, and consequently David unjust in that execution.] But, besides that, that p. 204Amalekite had no conscience, nor inward knowledge of Sauls just reasons, nor other warrant but his commandement, which might, and was to him likely to proceed from Sauls infirmities, it might well appeare to David, by his comming to tell him the newes, that he had humane respects in doing it, and a purpose onelyonly to deserve well of David. And when both Judge and prisoner are innocent, oft times the Executioner may be a Murtherer.

And such humane respects of wearinesse and 7. Of Sauls Armor-bearerdespaire, and shame, and feare, and fidelity to his Master, and amazement, and such, stand in the way betweene Sauls Armour-bearer and all excuses, to our understandings. For though the phrase of Scripture impute nothing to him for that fact of killing himselfe, yet I have found none that offer any particular excuse in his defence.

SECT. VI.

Neither doe I finde any thing to excuse Achitophels 1. Of Achitophel. 2 Sam. 15.2 Sam 15death; though (as I said of the other) the History doe not accuse that particular fact. The Text calles his counsaile good, and it seems vers. 14.he was not transported with passion, because he 2 He set his house in order, And he was buried.set his house in order; And he was buried in his Fathers grave, when Absalou slaine by anothers hand was cast into a pit.

But if it were upon a meere dispute of his p. 205owne disgrace, or feare of ill successe, or upon any selfe respect, without proposing Gods glorie, and he repented not, he perished.

SECT. VII.

Of Judas, the most sinnefull instrument of the 1 Of Judas. Mat. 27. 5. Act. 1. 18.Matt 27:5Acts 1:18most mercifull Worke, the common, (though not generall) opinion is, that he killed himselfe; but whether by hanging, or no, is more controverted.

For from the words in the aaAct. 1. 18.Acts 1:18Acts, [That he threw himselfe downe headlong, and burst asunder, and his bowels gushed out.] bbEuthym. in Com. in Matt.Euthymius thinks, That he was rescued whilst he hanged, and carryed away, and that after that hee killed himselfe by throwing himselfe headlong.

And ccBrent. in Act. 1. 18.Acts 1:18Brentius leaves that indifferent to us, to thinke what we will thereof. But it seemes by ddOecum. …n Collect. Act. Apost.Oecumenius, that he did not only overlive this hanging, but that he grew to so enormous a bignesse, and burden to himselfe, that he was not able to withdraw himselfe out of a Coaches way, but had his guts crushed out so; 2. He dyed not by hanging himself, in the opinion of Euthymius, … Oecum. Papias S. Iohns disciple. and Theoph.which he receives from Papias the Disciple to Saint Iohn, whose times cannot be thought ignorant, or incurious of Iudas History.

And it is there said further, that by others it was said, that being swolne to that vastnesse, and corrupted with vermine, hee laid himselfe p. 206down upon his field, and there his guts broke out. And this eeTheophilact in Mat. 7.Matt 7Theophilact followes.

And it falls out very often, that some one 3. By what meanes many places of scriptures have beene otherwise accepted, then they intend.Father, of strong reputation and authority in his time, doth snatch and swallow some probable interpretation of Scripture: and then digesting it into his Homilies, and applying it in dehortations, and encouragements, as the occasions and diseases of his Auditory, or his age require, and imagining thereupon delightfull and figurative insinuations, and setting it to the Musique of his stile, (as every man which is accustomed to these Meditations, shall often finde in himselfe such a spirituall wantonnesse, and devout straying into such delicacies,) that sense which was but probable, growes necessary, and those who succeed, had rather enjoy his wit, then vexe their owne; as often times we are loath to change or leave off a counterfeit stone, by reason of the well setting thereof.

By this meanes, I thinke, it became so generally to be beleeved, that the fruit which Eve eat, was an Apple; And that Lots wife was turned to a pillar of Salt; And that Absalon was hanged by the haire of the head; And that Iephthe killed his Daughter; And many other such, which grew currant, not from an evidence in the Text, but because such an acceptation, was most usefull, and applyable. Of this number, Iudas case might be.

p. 207But if it were not, that act of killing himselfe, 4 Iudas not accused of this in the story, nor in the two propheticall Psalms of him.is not added to his faults in any place of Scriptures; no not in those ffPsal. 69. ct 109.Ps 69two Psalmes of particular accusations, and bitter imprecations against him, as they are ordinarily taken to be Prophetically purposed and directed.

And even of this man, whose sinne, if any 5 Origens opinion of his repentance.can exceed mercy, was such, Origen durst hope, not out of his erronious compassion, and sinnefull charity, by which he thinks that even the Devill shall be saved, but out of Iudas repentance. He sayes, ggEx not. Em. Sâ in Mat. 27.Matt 27[The Devill led him to the sinne, and then induced him to that sorrowfulnesse which swallowed him.] But speaking of his repentance, he sayes, [hhAquin. catena aurea. Those words, when Iudas saw that he was condemned, belong to Judas himselfe, for Christ was not then condemned. And upon this conscience and consideration, began his repentance. [For, it may be, saith Origen, that Satan which had entred into him, staid with him till Christ was betray'd, and then left him, and thereupon repentance followed.] And perchance, sayes he, he went to prevent, and goe before his Master, who was to dye, and so to meet him with his naked soule, that he might gaine Mercy by his confession and prayers.]6. Calvin acknowledges all degrees of repentance which the Romane Church requireth, to salvation, to have beene in Iudas.

And iiIu Mat. 27. 4.Matt 27:4Calvine, (though his purpose be, to enervate and maime, (or at least, declare it to be so defective,) that repentance which is admitted for sufficient in the Romane Church, sayes that [In Iudas there was perfect contrition of heart, p. 208Confession of the mouth, and satisfaction for the money.]

But kk23. q. 5. Tu dixisti. glos.Petilian, against whom Saint Augustine writes, proceeded further in justification of Iudas last act, then any. For hee said, [That in suffering death when hee repented, and so was a Confessor, 7 Petilianus his opinion of his Martyrdome.hee became a Martyr.] Which opinion being pronounced singularly and undefensibly; llIbid. Si non licet.Saint Augustine answers as choleriquely, [Laqueum talibus reliquit.] Yet Saint Augustine himselfe confesseth, that an innocent man, should more have sinned in such an act, then Iudas did, because in his execution there were some degrees of justice.

But of his actuall impenitence I purposed …. Iudas act had some degrees of justice by S. Aug.not to speake, nor of his repentance, but onelyonly to observe to you, that this last fact is not imputed to him, nor repentance said to be precluded thereby.

p. 209SECT. VIII.

For the Passive action of Eleazar, none denies, but that that endangering of himselfe, 1. Of Eleazar Macab. 1. 6. 46. Jos. Aut. 12. 15.was an act of Vertue: yet it was a forsaking and exposing himselfe to certaine Destruction.

For every Elephant had thirty two men upon him: and was guarded with one thousand 2. All confess that an act of vertue.Foot, and five hundred Horse: And this which he slew, was in his opinion, the Kings 3. The destruction was certaine.Elephant, and therefore the better provided.

Howsoever hee might hope to escape before the very act of killing the Elephant, by 4. He did as much to his owne death as Samson.creeping under it, was a direct killing of himselfe, as expressely as Samson pulling down the house.

And the reasons of this action, are rendered in the Text to have been, To deliver his people, 5 The reasons of his act in the text,and to get a perpetuall name.

And this fact doth Saint Ambrose extoll by many glorious circumstances; As [That hee 6. S. Ambrose his extolling thereof.flung away his Target, which might have sheltred him, That despising death, he forced into the midst of the Army, and Inclusus ruin…, magis quam oppressus, suo est sepultus Triumpho; And that by death he begot peace, as the heire of his valour.]

p. 210And as very many Schoolemen have intended and exercised their wits in the praise of this action, So aaCajet. in 16. Iud.Cajetan gives such a reason thereof, as is applyable to very many Selfe-homicides. [That to expose our selves to certaine 7. Cajetanus his reason for Eleazer's justification, appliable to very many other cases of Selfhomicide.death, if our first end be not our owne death, but common good, it is lawfull. For, saith hee, Our actions which bee Morally good or bad, must bee judged to bee such, by the first reason which moves them; not by any accident, or concomitance, accompanying, or succeding them, though necessarily.] And this resolution of Cajetan, will include many Cases, and instances, which are headlongly by intemperate censures condemned.

SECT. IX.

The fall of Rasis, which is the last Example, 1. Rasis Mat. 2. 14.Matt 2:14is thus reported. [Hee was besieged and fired; willing to dye manfully, and escape repr…, 2. His reasons in the text.unworthy of his House, hee fell upon his Sword; for haste, hee mist his stroke, and threw himselfe from the Castle wall; yet rose up againe, and ranne to a high Rocke, tooke out his owne bowells, and threw them among the people, calling upon the Lord of life and spirit, and so died.]

Which Act the Text accuseth not; nor doth St. aaAquin. 22. q. 64. ar. 5.Thomas accuse it of any thing else, but that p. 211it was Cowardlinesse. Which also bbAristotel… Ethic. l. 3. c. 7.Aristotle imputes to this manner of dying, as wee said ccSupra fo. 130before.3. Whether it be pusillanimity, as Aqui. August. and Aristot. says.

But either he spoke at that time, serviceably and advantagiously to the point which hee had then in hand; or else hee spoke, ut plurimum, because for the most part infirmities provoke men to this act.

For ddAugust. de civit. Dei l. 1. c. 22.S. Augustine who argues as earnestly as Aristotle, that this is not greatnesse of minde, confesseth yet, that in Cleombrotus it was: who onelyonly upon reading Plato his Phoedo, killed himselfe; for, saith Augustine: [When no calamitie urged him, no crime, either true or imputed, nothing 4. S. Aug. confesses that to have beene greatnes of mind, in Cleombrotus.but greatnesse of minde moved him, to apprehend death, and to breake the sweet bands of this life.] And though he adde, [That it was done rather Magnè then Benè;] yet by this, that which wee seeke now is in Confession, that sometimes there is in this act, Greatnesse and Courage. Which upon the same reason which moved Aristotle, and all the rest, which is, to quench in men their naturall love to it, he is loth to affoord in too many cases.

For hee eec. 23.sayes [That, except Lucrece, it is not easie to finde any example worth the prescribing, 5. How much great examples governe.or imitating, but Cato: Not because hee onelyonly did it, but because being reputed learned and honest, men might justly thinke, that that was well done, and might well bee done againe, which hee did.] Yet for all this, hee is loth to ler Catoes act passe with so p. 212much approbation, For hee addes, [That yet many of his learned friends thought it a weaknesse to let him dye so.] And this hee doth because when men have before them the precedent of a brave example, they contend no further, then what he did, not why.

For it is truely said, ffVell. Paterc. de morte Grac.Examples doe not stoppe, nor consist in the Degree where they begunne, but grow, and no man thinkes that unworthy for him, which profiteth another.] Yet, Saint Augustine though upon this reason loth to give glory to many examples, allows all greatnesse and praise to Regulus, ggSupraof whom we spoke before: though, to my understanding there are in it many impressions of falsehood, and of ostentation, from all which Cat…es history is delivered.

And, to end this point, whether it be alwais pusillanimity, Laertius says hhDiog. Laer. l. 6.[That in Antisthenes the philosopher, videbatur firme mollius, 6. That it was reputed cowardlines in Antistbenes extreamly sick not to kill himself.that lying extreame sick, and Diogenes asking him, if he lacked a freind, (meaning to kill him,) and offering him also his dagger, to doe it himselfe, the Philosopher said he desired an end of paine, but not of life.]

As therefore this fact of Rasis, may have proceeded from greatnesse, So is it by Lyra excused 7. VponUpon what reasons Lyra excuseth this and like actions.from all sin, by reasons applyable to many other. For he sayes, [Either to escape torment, by which probably a man might be seduced to Idolatry, or take away occasion of making p. 213them reproach God in him, a man may kill himselfe; For, saith hee, Both these cases, Ordi…ntur in Deum.]

And this iiRelect. de homicid. resp. ad ult. argum.Francis a Victoria allowes as the more probable opinion.] And kkSotus l. 2. de just. q. 3. ar. 8.Sotus, and llValeu. to. 3. disp. 5. q. 8.Valentia, follow Thomas his opinion herein; And Burgensis condemnes it upon this presumption, That hee could not doe this for love of the common good, because this could not redeeme his people, being already 8 Burgensis reasons confesses he might have had just causes.captive. So that his accusing him helpes us thus much, that if by his death hee could have redeemed them, hee might lawfully have done it.