§. 1. Concerning life and death.

Life and death things of great importance, and much to be regarded, are not rightly ca­red for. LIfe and Death are two things of the greatest importance in this world; both in respect of what they are; and whereto they tend: that is, their Essence; and the great consequences that depend upon them: and yet there is nothing wherof many men are more regardlesse, than of their lives; how wretchedly they spend, and end them; and of their Deaths, how de­sperately they incurre and contract them; casting them­selves into the danger of it, by the hands of others, or of [Page 2] themselves; although the sinnes in which they die, can never afterwards be recovered, or eternall destruction be avoided.

And therefore, considering the dangerous and dam­nable practise of divers persons desperately destroying their owne lives, and murdering themselves; with so great prejudice to the Honour of God and his truth imbra­ced amongst us; and with so much hurt to themselves and others: I have adventured to treat more largely of the point of self-murder, than yet I have seene the same done by others.

Touching which I will first describe in generall what it is.

§. 2. Self-murder described.

What it is. Self-murder is the voluntary destroying of a mans owne life, by himselfe, or his owne meanes and procurement.

1. In which description we are for the better understan­ding of it, to consider, First, the object of self-murder, and that is the life of man.

2. Secondly, the act it selfe; which is the voluntary ta­king away of life, or unjustly destroying of it; which makes it to be murder.

3. Thirdly, the efficient cause, or meanes of the destru­ction of mans life, and that (in this case) is a mans owne selfe by his owne procurement; which specifies the act, and makes it to be properly self-murder.

§. 3. Self-murder is knowne by life.

Life. In explicating these in order, I will begin at life; as first in nature, and more auspicable; which is the object of self-murder. For, self-murder being death, and death being onely a privation, it cannot be knowne what it is but by the knowledge of life, which is its contrarie: for, no [Page 3] privation can be defined (in regard of its want of entitie in it selfe,) but by its opposite habit: as no man, that knows not in some measure what light is, can know what darknesse is.

Evill cleaves to good. And self-murder being in it selfe evill, it cannot be but in and about that thing which of it selfe is good. 1. For evill cleaves and adheres to good for two reasons; first, that it may subsist, which extra subjectum bonum, without the subject of good cannot be: for, evill is like to the disease cal­led the woolfe, which maintains it self by eating & feeding upon the body wherein it is. For, as non datur summum malum, nec datur merum malum per se existens: There is nothing absolutely evill, neither is there a meere evill subsisting by it selfe, but in that which is good.

2. Secondly, evill adheres to that which is good, that it may convert and turne the good subject wherein it is, in­to the quality of it selfe, so making it nought, and de­stroying it; as loaven that sowreth the whole lump wherein it is: the nature of all evill is ever active and destructive of that good that entertaines it, or that it is exercised about, it being as the worm that destroyes the tree wherein it breeds and harbours.

Observe. All things are subject in this world to con­traric passions. From whence we may observe that, as all created sub­stances are mutable, so are they capable of, and subject unto contrary passions and qualities in this world; and by how much the more excellent any good thing in this world is, so much the worse is the contrary evill that attends up­on and corrupts it; and therefore the better that any cre­ated thing is on earth, the more danger it is in, and needs the greater care and indeavour to be had about it, to pre­serve it against its opposite evill: so, life being of the na­ture and number of the best things, it is in danger of the worst evils, and therefore is with the greater care and circumspection to be watched over, for its preservation.

§. 1. of divers sorts of life.

Kindes of natu­rall life. FOr our better understanding of naturall life, wee are generally to consider that, according to the distin­ction [Page 5]of earthly living creatures, there be three kindes of naturall lives.

1. Of vegeta­tion. First, that which is called the life of vegetation; which is the life of trees, plants, corne, and the like; whereby they grow and encrease, both in their severall kindes, and in their individuals.

2. Life of sense. Secondly, the life of sense, whereby irrationall and sen­sitive creatures do, besides their life of vegetation com­mon with plants, live inlived with sense and motion.

Now these two kindes of lives, considered specifically in the aforesaid severall kindes of creatures, fall not un­der the consideration of, nor are subject to self-murder; because the law against murder is not given to them, who are not properly capable of the same, by meanes of their want of reason: neither are they subject to this fact and sin of self-murder, which by instinct of nature they ab­horre, and doe alwaies naturally indeavour their owne preservation.

3. Rationall life. The third kinde of naturall life is that which is called rationall, or of reasonable creatures; which is proper to men; whereby they live, (besides the life of vegetation and sense, common with other earthly living creatures,) according to reason, or in a rationall manner; both for the essentiall forme of their natures, whereby they are called rationall creatures; and also for their thoughts and actions; which for their originall principle, whence they flow, and for the rule whereby they are ordered, are reasonable, morall, and more divine in all their motions, than are other earthly creatures; if the same be not perverted by some other exorbitant principles, or accidents.

In and under this rationall life of man, both the other lives are comprehended; as things inferior and subordi­nate are contained in their superiour and summary head. Note. Mans perfecti­on. The perfections of all other earthly creatures are in man, together with, or comprehended in that which is pro­per to himselfe, whereby he transcends them all.

§. 2. Man only is subject to self-murder.

Notwithstanding that man indowed with understan­ding hath the greatest helps against self-murder, and hath the greatest reason of all worldly creatures to preserve his life, it being so excellent above theirs, yet he onely of them all is subject to this fault and mischiefe of self-murder.

The greatnesse of the sin of self-murder. And as all the aforesaid three kinds of lives are com­prehended, for faculty and vertue, in mans reasonable life, flowing from his reasonable soule, as we see in the ceasing of them all in man at once, upon the departure of his soule from the body; Note. so the killing & destroying of mans life, is absolutely farre greater than the destroying of the lives of all other earthly creatures; because, both the lives of them all for kinds, and also mans own proper life, that farre excells them all, in the destruction of mans life are destroyed: and also, all other creatures were made for man, for the comfort of whose life all their lives do serve.

§. 3. How naturall life is knowne by man in whom it is.

Touching the knowledge of the naturall life of man, a reasonable living creature apprehends the same, both by sense and understanding: This life is knowne 1. by sense. by sense, a reasonable creature not onely descernes that it lives; but also feeles this life by the effects of it, to be a quickning power of inliven­ing the body inwardly, and disposing and inabling it to action outwardly.

2. By under­standing. By understanding, a man knowes that this life is an act of the spirit, or soule in the body of man; or a quickning ver­tue of it, in a continued fluxe, by the personall union of the soule and body together.

§. 4. The soules double act of life in man.

The soules act of life in man. This act of the soule in its union with the body, is two­fold. 1. Making the subiect to live. First, that which respects the bodie it self; or rather mans person, in that worke, or lively energie, which we may, in some respect, call opus ad intra, or a reflexe worke of man upon himselfe; upon the personall union of the soule and bodie, whereby he becomes a living soule, Gen. 2.7. for extension, in all his parts; and for intensiox, in fulnesse of lively power; for his subsisting and growth to his appointed period; and for use of all his organs and faculties, for their proper function; being thereby also able to discerne, take notice and judge of himselfe, his state and actions: For, not the soule only, nor the body onely is to be properly said to live, after their union together; but the person, consisting both of soule and body, doth live this life; which is not the life of either of the natures, or parts of man by themselves considered; Man lives or dies personally considered. but the life of the person of man consisting of both natures personally united. And therefore, when one kills a man, we say not properly that he hath onely killed an earthly body; but we say properly that he hath killed such a per­son, as consists of a soule and a body: and therefore, it is said in Scripture, that there were so many soules slaine Joshua 10.28.; not that the immortall spirit is in it selfe subject to such a death, or can be slaine; but in regard of its Acting and working in its personall union with the bodie; whereby both of them live personally together, that life which is the life of the person; which is destroyed, and ceases upon death, which is further apparent by this, Reason. because, the murder of a man is so hainous a crime, in regard of the destruction of the Image of God in man; which is not onely in the body, or onely in the soule, but is in the whole person of man, so long as the same lives.

2 Making the subject to worke. The second lively act of the soule in this union with [Page 8]the body personally considered; is that whereby it makes the body organically fitly disposed and active to those duties, which we call opera ad extra, works about objects, not it selfe: which works are the common outward workes of the person consisting of those two natures, and not of either of them apart.

Observe. Upon life de­pends the sub­sisting and working of the person. Whereupon wee may observe, that upon this life de­pends, both the subsisting of the person of man in its be­ing; and also all its actions naturall, civill and morall: so that, he that kills a man destroyes his person, and aboli­shes all his personall actions and activity, whereby he might be serviceable and usefull to God, to himselfe, to the Church, or Commonwealth. And yet we see no thing more passionately and rashly enterprised than killing of men, than the which nothing should be more deliberate­ly and upon weightier causes done, it being no lesser matter than to dissolve heaven and earth, by destructi­on of a person consisting of an heavenly spirit, and of an earthly body, to destroy the noblest naturall life; and to deprive God, and the world of the most glorious and pro­fitable workes. Such a thing is this naturall life of man generally considered.

§. 1. Wherein the naturall life of man consists.

Mans naturall life is fraile. Phil. 1.22. expounded. MAns naturall life consists (as in part wee have heard) in the Act of the soule united personally with the body, by meanes of the animall, naturall, and vitall spirits: which the Apostle calls living in the flesh, Philip. 1.22. which is to live neither to the flesh to fulfill the lusts thereof, nor yet is it to live according to the [Page 9] flesh, directing our waies by our owne carnall wisdome and will: but, thereby is intimated living in a fraile and sinfull body, subject to manifold troubles and infirmities: in which regard, it is a fading and temporary life, as Saint Iames tels us, Iam. 4.14. comparing it to a vapour that vanisheth away.

With the which life all men that come into this world are indowed, as Saint Iohn affirmes, Ioh. 1.9. and this naturall life is onely for this sublunary world, and not for the world to come; for, our lives do differ according to our estates, and places wherein we are to live.

§. 2. The sweetnesse of naturall life.

In what respect naturall life is sweet. Even this naturall life is sweet, in regard of the union of the soule and body together; and in respect of the pre­servation of our persons by it; and for the workes that we may doe in it, for Gods glory and our owne salvation.

1. So that the lesse certainty that a man hath of a better life, the more deare this should be unto him, that therein he may enjoy the present, and may provide for a better; 2. and also the more zeale and desire that a man hath to doe good, in glorifying of God, and in benefiting of others; (and the more care he hath of advancement of his owne eternall happinesse,) the more is hee to respect his life wherein the same is to be done.

§. 3. The losse of naturall life is horrible and painefull.

How death is naturally hor­rible. God hath so ordained that, the departure of the soule from the body should ordinarily be horrible to mans ap­prehension, and with paine and griese; not onely in re­spect of parting two such sweet Companions, which separated are imperfect the one without the other; but also in respect of the utter destruction of their common, [Page 10]naturall, personall life; and the cutting off of all these com­fortable actions and affections, that depend upon, and do tend to the perfection of the same: Which is to the end that man may naturally endeavour the preservation of his life, against all dangers; and may abhorre self-murder, that deprives him of so much good.

§. 4. How life is deare and precious.

Life deare. There is nothing in the world more deare to a man than his life; in which regard it was that Satan said to the Lord touching Iob, all that a man hath will he give for his life, Iob. 2.4. and, for the excellency and use of it, Salo­mon calls it the precious life, Prov. 6.26. and therefore, he should not part from it, or cast it away for a trifle, or in a humour; specially seeing he can never redeeme, or reco­ver it againe from death Psal. 49.7..

Reasons. 1 It preserves the person in being. For three reasons especially is the life of man precious: First, because by it the person of man is preserved in its esse or being, by personall union of soule and body; which otherwise would be dissolved and undone. Now, betweene being and not being there is so vast a distance and opposition, that a creature doth naturally desire ra­ther to live miseraebly, than not to live; as is apparent by that naturall instinct, whereby the creature, to save its life or vitall parts, objects and offers its lesse principall mem­bers to undergoe the danger: choosing rather to live mutilate and wretched, than, for prevention thereof, to die. For, the losse of life is not onely irrevocable, and unmatchable in worth, compared with that worldly thing for which it is exchanged; but also, it includes all other worldly losses in it; and therefore, it is farre the greatest losse that man can suffer.

2 It makes ca­pable of com­fort. Secondly, it is by life that the creature is capable of any comfort, or of the use and benefit of the blessings of good [Page 11]things, that God gives us to rejoyce in, in this world: for, to a dead man all this world and pleasure of it is gone; and to him that wants sense, the use and delight of all sensible things is lost: in which respect Solomon saith, to him that is joyned to all the living there is hope: for, a li­ving Dog is better than a dead Lyon, Eccles. 9.4. so it is, under God, by the blessing of life, that other good things are blessings to us; and that the miseries and calamities, that betide us here, are lesse evills than death: for that, partiall and initiall evills are ever lesse than those that are compleate and full; those that afflict, than those that ex­tinguish.

3. For the use of it. Thirdly, life is precious for the use and improvement of it: 1 To Gods glory.First, to Gods glory, in spending of it in manner accor­ding to his holy word; with respect to God, for the end that we aime at: in which regard, godly Hezekiah said, that not the dead, but the living praise God Esay 38.18, 19. .

2 To others. Secondly, the preciousnesse of mans life is seene in the use of it, for the good that thereby is done to others; both in civill and divine good offices, in Church and Common­wealth: as the Apostle Paul confesseth of himselfe, that he did live for the spirituall benefit of the Philippians, Phil. 1.24, 25.

As for the dead, they are unprofitable to the living, as appeares by Esay 63.16. saying, that Abraham is ignorant of us: and the Psalmist tels us, that we should not put our trust in Princes, nor in the sonne of man, in whom there is no help: and then gives the reason of it; His breath goeth forth, he returneth to his earth, in that very day his thoughts perish Psal. 46.304..

3 To a mans selfe. Thirdly, the excellencie and necessity of life is seene, in the use and benefit of it to a mans selfe; in fitting him for heaven, by working up of his salvation here in this life, and in advancing himselfe in glory, both by adorning his person with divine and saving graces of Gods spirit; and also, by holy actuall obedience, and dutifull perfor­mances [Page 12]to God, in tract of living. For, if a man doe not at all live this naturall life, he cannot be capable of eternall life: and although he do live this naturall life, yet if he do not endeavour to extend and employ it to the attain­ment of salvation, but that it be cut off, before salvation be wrought, he cannot but of necessity perish for ever. For, as the tree falls, so it shall lye, there is no amendment of our estate and errors after death: as appeares by the parable of the rich man, Luke 16.25, 26. if God doe give a man life and time, he puts a price into his hand, and gives him a great blessing, for his advancement to a bet­ter life.

And therefore, in all the aforesaid respects, it is appa­rent that life is the most precious thing, that God be­stowes upon man, whereby all other blessings to us are expressed: as appeares by Abrahams speech to the Lord, saying, Oh that Ishmael might live before thee Gen.17.18. Vse. To preserve life..

The chiefe use of the former doctrine is, to provoke and move us to use all lawfull meanes to preserve, and pro­long our lives: for hee that wills the end, should also will the meanes, whereby he may attaine to that end.

§. 5. Of the meanes of lifes preservation.

The meanes. 1. Prayer. Those meanes are, first, prayer to God for to sustaine and preserve our lives, especially in apparent dangers: as David did, Psal. 102.24. saying, Oh my God take me not away in the midst of my dayes. For, as our lives depend upon him, that is the fountaine of life, Ioh. 1.4. so our eyes must be to him for a continuall influxe of continuing the same: in regard of outward dangers, and inward mortality dayly putting our lives in jeopardy, which of our selves we are not able to resist.

2. Foode, cheere­fulnesse, &c. The second meanes of the preservation of mans life, is the moderate and cheerefull use of necessary foode and raiment, with other convenient comforts and delights, [Page 13]needfull to cherish and preserve our lives: according to Solomons direction, that there is nothing better for a man, than that he should eate and drinke, and that he should make his soule enjoy good in his labour, Eccles. 2.24. according to Iacobs desire, Gen. 28.20. intreating God, that he might have bread to eate, and cloathes to put on: not to hoard and lay up, but for his use.

For a man to have plenty, and yet to be in want, is a miserable condition; for, so he defrauds and wrongs himselfe; he is injurious to the creatures, in not imploy­ing them to the use for which God made and gave them; and is ingratefull to God, in not rightly using his bles­sings, so as he may thereby doe God the greatest honor and service.

Of cheereful­nesse. Cheerefulnesse is an excellent meanes of life; for, as Solomon saies, by sorrow of heart the spirit is broken; and all the dayes of the afflicted are evill; but a merry heart maketh a cheerefull countenance; and he that is of a merry heart hath a continuall feast Prov. 15.13, 15.: and therefore, Eccles. 8.15. he commendeth mirth; because a man hath no better thing under the sun, than to eate, and to drinke, and to be merry; for, that shall abide with him of his labour, the daies of his life, which God giveth him under the sunne: and for this purpose, God gives us some things that are onely for delight, and of other things he often bestowes such plen­ty, upon us, as shewes it to be his pleasure that we should use them, not onely for necessity, but also for cheering of us; that we may both taste thereby how good he is to us; and also, that we may the more joyfully serve him, with gladnesse of heart, in health and in plenty of all things.

Grounds of cheerefulnesse. 1 A good con­science, grace and hope. The grounds of this Cheerefulnesse are two; First, in­ward peace of conscience, in the apprehension of Gods favour and love to us in Christ Iesus; in the comfortable evidence of the pardon of our sins; in the undeceivable enjoying of the saving graces of Gods spirit; in the truth [Page 14]of our conformity and obedience to God; and in assured hope of everlasting life and happinesse, all which will make us to rejoyce, yea even in tribulation, Rom. 5.3. with joy unspeakeable and glorious.

2. Outward bles­sings. The second ground of our cheerefulnesse is, the outward favours and benefits that God in mercy bestowes upon us; whereof wee are to take the present use and sweetnesse; not depriving our selves thereof, nor deading our spirits with feares of uncertaine, or remote future evils: according to the direction of our Saviour, Mat. 6.34. Take no thought for the morrow: forbidding anxious tormenting care for feare of ensuing crosses, and accor­ding to the practise of Hezekiah, to whom the Lord had denounced fearefull judgements upon his posterity, who said, Good is the word of the Lord: for there shall be peace and truth in my dayes, Isai. 39.8.

3. Physick. Thirdly, to preserve our lives it is requisite that we use the seasonable, fit and moderate help of Physick, to pre­vent or remove diseases; which are not onely the ene­mies of life, but are also an inchoate, or begun death; as Hezekiah did take a lump of figgs, and laid it on his boile, for his recovery, 2 King. 20.7. according to Gods directi­on by Esay the Prophet: in this respect did Saint Paul direct Timothie to drinke no longer water, but to use a lit­tle wine, for his stomacks sake, and his often infirmities, 1 Tim. 5.23. that so a man may not be a deficient cause of the preservation of his owne life, when God gives meanes to save, or prolong it.

§. 6. How to use Physick.

Cautions about Physick. 1. That wee trust not to it. In taking of Physick wee are alwaies to observe these subsequent cautions: First, that wee dote not upon, nor trust, or ascribe too much to physicall meanes; but that we carefully looke and pray to God for a blessing by the warrantable use of them. For, it is God that both directs [Page 15]the Physitians judgement, and conscionable practise a­bout a patient; and also puts vertue into, and gives health­full operation to the medicines.

2. Use it mode­rately. Secondly, that we use Physick moderately; not out of wantonnesse, but for necessity: nor as our daily diet, bring­ing our selves under a necessity of ever using it; and so by repairing of the house of our body, wee may waste and overthrow it: neither are we then to use Physick, when there is no needfull cause, nor yet in such desperate cases, where there is no hope of life, but apparent signes of approching death; lest under an intent of prolonging life wee doe shorten it, or of curing wee doe kill; where there is not strength of nature to help physick to work its due effect.

3. Use it not rashly. Thirdly, our care about Physick must be, that wee doe not unadvisedly and rashly use it; either by practising up­on our selves, or others beyond our skill, or calling: or else by taking Physick from others, that be either pre­sumptuous-ignorant Empericks, or prophane and despe­rate dispensers and undertakers, neither conscionable in their owne lives, nor tender of the lives of others: but, are more desirous of their patients monies, than of their healths: and therefore, our endeavour should be to take physick both seasonably for time, and also by the counsell and direction of such, as be both skilfull persons in that facultie, and also conscionable, for religion and piety; that God may blesse their labours the better; who will be tender and carefull of mens lives, working by safe courses, and in manner fit for their patients good: and herein, what ever the effect be, men may have comfort, when they shall have insisted in a warrantable way.

4. Not to be per­plexed about the event. Fourthly, wee are to take heed that we be not anxi­ously perplexed and troubled, when upon the using or forbearing of Physick, upon warrantable grounds, the effect answers not our desire or expectation: But, sup­pose the patient dies, or labours under any griefe unreco­vered, [Page 16]without hope of cure: it is folly to vexe our selves, because we have not used this body, or that body, this medicine or that medicine, thinking, or saying, if we had done this, or that, our selves, or some other patient belonging to us, had beene recovered: just as Mary said to Christ, Lord, if thou hadst beene here my Brother had not died Ioh. 11.32..

When a thing contrarie to our desire is done, wherein we are not faultie, when wee worke according to our present knowledge and meanes, we should rest content with the will of God, how adverse, or crosse soever it seemes to us: considering that, as God appoints the end and thing that doe come to passe, so doth he likewise direct and order the meanes to accomplish the same. For, God oftentimes over-rules our purpose, mens skill, and the nature and effects of Physick, to the bringing to passe of his owne purposes, contrary to our expectation: which must bee attributed to God the soveraigne Lord, and is not to bee imputed to unblameable men and meanes, that are but the instruments under God, and subject to his controle and disposition: and therefore, touching the events thereupon following, wee must bee content to be crossed of our wils sometime, that God at all times may have his.

§. 7. Of deadly things to be resisted.

4. Opposition of deadly things. Fourthly and lastly, to preserve his life, every man is bound to decline, and oppose all things that tend to the unlawfull taking of it away: for, that which other crea­tures do, by Antipathie, and instinct of nature, for shun­ning that which is contrary or pernicious to them; man is, by the meanes of his reason and will, to do the like for his preservation: who, by his intellectuall parts, can bet­ter foresee and discerne what is hurtfull and dangerous to him or his life.

1 Invasion. The things that especially he is to decline and beware of are: First, Forcible invasion, whereby his life is assaul­ted or indangered, and his death attempted by others: For, besides the perill that a mans life is in, by that inbred poyson of diseases and mortality in himselfe, it is lyable to death, by meanes from without himselfe, whereof a man is to be carefull, both to foresee the same, and to pre­vent it, or to extricate and free himselfe out of it: as we see how Paul, (understanding of a conspiracy of above 40. men lying in waite to take away his life,) used his best indeavours to decline and prevent the same, by dis­covery thereof to the chiefe Captaine, Act. 23.17. and so our Saviour himselfe gave commandement to his Disciples, that when their enemies did persecute them in one citie they should flee to another, Mat 10.23. according to his own practise, who to avoid and escape the bloody hands of Herod, was carried into Egypt Mat. 2.: which course is abundantly warranted by manifold arguments and examples in Scripture, and upon just reason, is so good, that necessity of saving a mans life, against unjust and violent invasion, warrants him, both in the Courts of Heaven and Earth, in his owne lawfull defence, to kill, rather than to suffer himselfe to be unjustly killed: be­cause, that love, which is the fulfilling of the Law Rom. 13.10., be­gins at a mans selfe, it being the rule, that we should love our neighbours as our selves. How can it bee expected that he will preserve other mens lives, that is carelesse of his owne? Qui sibi nequam cui bonus?

2. Dangerous undertakings. Secondly, for preservation of mans life, he must not onely not submit himselfe passively to private deadly cruelties of others: but also he must not actively expose himselfe to hazard the losse of his life, upon self-will'd dangerous undertakings, without a lawfull calling, and sufficiency of strength to undertake, or go safely through the enterprise: as our Saviour intimates, Luk. 14.31. in the parable of the King going to warre, that would [Page 18]not undertake above his power.

3. Motions of self-murder. Thirdly, the thing that a man is to decline, for preser­vation of his life is, that he do abhorre and reject all un­naturall motions, or resolutions of self-murder. That the heart of man may neither be suffered to breed, nor to entertaine the thoughts of his owne destruction; like a viper conceiving and somenting such an issue, as in the birth thereof destroyes the parent that gave it being. The thoughts of evill, that a man doth at first but dally withall, and fearelesly beholds in his mind, (presuming of his power over them;) at length possesse him, and master him: and therefore, above all things, wee are to keep our heart, for, out of it proceeds all evill. Prov. 4.23. Mat. 15.19. if the seed and spawne of sin in the motions of it in the heart be extinguished and destroyed, then there is no feare of the breaking of it out in act: for, as Saint Iames saith, Lust first conceives before it brings forth sin Jam. 1.15..

§. 8. Of spending our lives well.

To spend our lives well. Another generall use of the former doctrine of the pretiousnesse of mans life is, that wee be the more carefull to husband and spend it well; to the glory of God; our owne good and comfort; and for the good of others, among whom we live: considering that our life is too good to be spent away in idlenesse, to bee wasted prodigally; or to bee mis-imployed in the service of sinne and Sathan; and is irrevocable, when it is past, that it cannot be had backe againe; that it might be better spent, and former errors be undone: and therefore, we doe ever need, with the Psalmist, to intreat that God would so teach us to number our dayes, that wee may apply our hearts unto wisdome Psal. 90.12.: being ever mindfull of the Apostles admonition; redeeme the time, because the dayes are evill, Eph. 5.16.

Motives. The motives that may move us to spend our time, [Page 19]and life well, are specially these three following. First, 1. Badnesse of the times. the wickednesse of the world, which should make us more watchfull, to catch at all opportunities to do good; that our life, that will waste away with the rust of doing nothing, may bee comfortably spent, in well doing: Happy shall that servant be, whom his Lord, when he comes, shall find doing so. Mat. 24.46.

2. Shortnesse of our lives. Secondly, the shortnesse and uncertainty of our lives, (which passes as a shadow, or a vapour, that appeares no more,) puts us in mind, not to deferre; but, while it is cal­led to day, requires us, with sobriety and watchfulnesse, to be couragious and incessant in well doing. Post est occasio calva, the morrow is not ours; and if we be cut off before it comes, our worke being undone; how then will it grieve us that we were so slothfull?

3. The benefit of well-spend­ing them. Thirdly, the weightinesse of that which depends upon well-spending of our lives here; as, the comfort of our soules, and everlasting salvation hereafter, calls upon us to consider, that no estate or stock need be so frugally spent, as the short life and few dayes of man; than which, nothing is more wastefully, worthlesly, vainely, nor worse mis-spent; specially three wayes: to which we may adde a fourth.

How men mis-pend their lives. 1. By doing evill. First, in doing of naughtinesse and evill; which wee ought not to doe, it being forbidden by God: whereby many men take great paines in vile courses of pro­phanenesse, filthinesse, drunkennesse, fighting against the truth, and the like, mis-spending their meanes, and lives, to oppose God, and to get, and goe to hell; by rightly imploying whereof, they might, with farre lesse trouble and adoe, happily do much good, and attaine to heaven and everlasting glory.

2. By doing things imperti­nent. Secondly, by doing that, which is little, or nothing to the purpose; for a mans true happinesse and comfort; as imper­tinent studies, pursuite of curiosity and vanity, hunting immoderately, and prosecuting eagerly after the profits [Page 20]and pleasures of this world; that before God will availe a man nothing for his salvation, and eternall, or spiritu­all comfort; when the things whereupon the same de­pends have beene neglected: for as the Apostle sayes, bodily exercise profiteth little; but godlinesse is profitable to all things 1 Tim. 4.8..

3. By idlenesse. Thirdly, men do often mis-spend their lives, by wasting it in sluggish idlenesse; when they minde and indeavour nothing so much as how they may sleepe at ease, or passe away their time in sloath, or sottishnesse; so driving their dayes and lives to an end in doing nothing, although none have more to do than they: while others complaine of want of time in their imployments, about their com­mendable affaires; these object, that they have more time than they know what to doe with. Such are, iners & inutile pondus, an unprofitable burthen, and the excrements of the Church and Commonwealth; dead while they live, and, as hoggs, more profitable by their deaths than by their lives: like ciphers, they keepe a place, but are of no value or worth: they go out of the world, before they regard why they came into the world; when they are present, they are unprofitable, and when they are gone, they are not missed, for any good they ever did.

Causes of idle­nesse. The causes of which idle course of life, are, affectation of their owne bodily and worldly ease, contenting the flesh with doing of nothing; and care onely to avoid trouble, which attends upon active and industrious godly imployment: but wee finde the sentence of con­demnation passed no lesse against those that omitted to doe their duties Mat. 25.43.; than against them who committed that evill which was forbidden. Wilfull defects and omissions of doing good bring damnation. He that wanted his wedding garment was thrust out of doores, and cast into utter darkenesse Mat. 22.13.

Why was Meroz cursed? because they came not out to the helpe of the Lord against the mighty, Iudg. 5.23. An [Page 21]idle and slothfull spending of a manlife, is every where in Scripture condemned; and by nature the Bees expell the Droanes.

4. By over-charg­ing ones selfe in doing good. There is another way of mis-spending a mans life, pro­ceeding from good affection, in a pious manner; by his over-tasking, or overcharging himselfe, in religious per­formances, or good duties, above his strength: as in fasting and prayer, in studies and labours in the Word, Neque immode­rata imperamus jejunia. Hieron. ad De­metriadem. and the like: whereby a mans life is soone spent; like a sudden blaze consumed in a present flame; which, by more fru­gall ordering of it, according to his ability, might last much longer, to the greater benefit both of Church and Commonwealth: and thus I have done with the discourse of mans naturall life.

§. 1. What spirituall life is.

Spirituall life what. WEe are now to consider of mans spirituall life; which is not properly the life of his spirit, whereby the spirits of all men doe live: but, it is the life of a man, whereby he, personally considered, lives a spiritu­all, and supernaturall life.

Which consists in the gratious union of man with God in Christ; who is our life Ioh 14.6.: whom God sent into the world, that we might live through him, 1 Ioh. 4.9. by whom we are delivered from death by his spirit; be­cause of the spiritualnesse of this our life, it is said to be hid with God in Christ, Col. 3.3.

§. 2. The acts of spirituall life. Acts of it.

1. Of this spirituall life there are two acts: First, that [Page 22]whereby we, that were dead in trespasses and sinnes, are quickned. Ephes. 2.1. being translated into a state of spi­rituall and eternall life; and indowed with a new lively principle of grace; inabling us to spirituall motion.

2. The second act of this life is, that, whereby we walke, and worke, according to the direction of Gods word; and the good motions of the good spirit: so being made con­formable to God, and walking with God, as new crea­tures, in the estate of regeneration.

§. 3. The degrees of spirituall life.

Degrees of it. Of this life there are two degrees: 1. First, that which is by faith, in the state of grace in this world, as our Saviour tells us, that hee that beleeveth on him hath eternall life, Ioh. 6.47. by this life we are to live according to God in the spirit, 1 Pet. 4.6. and also, if wee live in the spirit, wee are also to walke in the spirit Gal 5.25.. Faith and good workes, as the cause and effects, are alwaies together, Iam. 2.20.

The second degree of our spirituall life, is that which is by vision or sight, in glorie: whereof Saint Iohn tells us, that we shall be like to Christ, for we shall see him as he is, 1 Ioh. 3.2. and touching those things wherein it consists, Saint Paul saies, that eye hath not seene, nor eare heard, neither have entred into the heart of man, the things which God hath prepared for them that love him 1 Cor. 2.9.. And he him­selfe, having beene rapt up into the third heaven, con­fesseth that there he heard unspeakable words [...]; which was not lawfull for him to utter 2 Cor. 12.4., in regard of impossi­bility; there being want of words to expresse such super­naturall matter, and his conceiving being lesse than could comprehend what was represented to him. This spiritu­all life, in the estate of grace in this world, is apprehen­ded, first, in the understanding, Heb. 11.1. but in the state of glory in heaven, it is visibly injoyed, by way of a spi­rituall sensiblenesse. Note. In the former state, life is put into [Page 23]us; but in this latter state, wee shall be put into life; filled with it, within us; and fully compassed about with it, without us; as vessels cast into the sea are filled with water within and without: so being comprehended by it, as well as it is comprehended by us according to our modell and capacity.

This life is one. Although these degrees of spirituall life bee severall; yet the life it selfe is but one, whereupon these subsist.

This life is begunne here in the state of grace by faith in Christ, and is consummate, and fully accomplished by vision, or sensible fruition, in the state of glory in heaven, according to our hope, & Gods promises to us; although at death faith doth cease, yet the spirituall life, thereby wrought in us, is not extinguished; for, or by the intro­duction of the life of glory; but the manner onely is altered, and degree of spirituall living intended to perfection.

The degrees subordinate. A mans severall and graduall kinds of lives do stand in subordination one to another thus, to the life of glory in heaven with the Lord, none can attaine, but those that first live by faith in Christ, in the state of grace; in manner conformable to Gods word and will: neither can any attaine to the life of grace, but those that first live the naturall life; which is the materiall, or passive foundati­on of the other twaine: for this naturall life gives beeing to a man; the other two doe adde perfection and happi­nesse to him: so that if the first be a blessing, much more are the other lives blessings, and highly to be esteemed.

These three degrees, or kinds of life are like to the three roomes of the Temple, where all entrance into the most Holy place was made by the Holy place; and into this by the outward Court; so, none could come into the third, but by the second, and none could come into the second, but by the first: whereby it appeares, that naturall life brings man under a possibility and capacitie of the life of grace and glory; and the life of grace brings us, that [Page 24]certainely have it, into faire assurance of attaining the life of glory; for that they are specifically the same, but gradually different: as the twilight, and perfect light at noone.

§. 4. Who may have spirituall life, and by whose fault doe any misse of it.

Denyed to none. Although all men, that doe live the naturall life, attaine not to the spirituall; yet spirituall life is denyed expresly to no man, if they will carefully use the meanes, and truly indeavour to have it: for, whosoever miscarries and misseth of this spiritual life, he himselfe is guilty, and cause thereof: Lost by our owne fault. for, God hath given sufficient meanes of salvation, and made a generall offer thereof to all men: as Ioshua did call Heaven and earth to record that day, that he had set before the people life and death, and so did put them to their choise, Ioshua 24.14. if with Mary wee choose the better part, wee are happy: it were better for us that wee had never lived at all, than that wee should not live this spirituall life; without which we are dead while we live 1 Tim. 5.6..

None can be excused, by pretense of want of particu­lar insinuation of the Gospell; (that is) the power of God to salvation, to every individuall man; or, because it is not naturally ingrafted in every mans heart, as is the morall Law, in the generall principles, and matter unformed thereof; though not as it is perfectly formed, in every particular precept. For the Gospell is not contrary to the Law; but the Law, both morall and ceremoniall, is our Schoolemaster to drive and direct us to Christ for salva­tion Gal. 3.21.24.; and that for the same we should neither rest upon our selves, nor upon the Law. The Gospell to al published.

1. To Adam. Againe, when God himselfe, at the beginning, first after the fall, preached and delivered the gospell to Adam and Eve Gen. 3.15., he did publish and give the same to every par­ticular [Page 25]man and woman, then in them, that ever should be borne into the world; to whom their parents were bound successively to preach and deliver the Gospell, by a continued tradition. Note. If any of their children should have died before they were capable of salvation by that mean; then (as it is most probable) they were to be sa­ved, as dying infants of beleeving parents now are.

2. To his poste­rity. Furthermore, ever since the first promulgation of the gospell to Adam, it hath pleased God to repeat, and more and more fully to explicate the same by his servants, with invitation of all men to entertaine the same, from age to age, in such places and companies, where all men might take notice thereof, if they were not wanting to them­selves, in adjoyning themselves to, and keeping union with the Church; where they might be within the hear­ing of the Gospell; which is sufficient to leave men inex­cusable, in their ignorance of it: Although God by his providence and prerogative Royall, directs, dispenses, and applyes the Gospell, in the ministrie of it, to some people, and not to others; according to the good pleasure of his will, after the first promulgation: as wee see how the publication of Lawes and proclamations of Princes, (which are as little written in their subjects hearts as the gospell is in mankind) Comparison. being published in manner, and in places, as Princes please, whereby, and whence their subjects are to take notice of them; ignorance of the same excuses not, but that the disobedient and transgressors of them may justly be punished; notwithstanding that they never knew them: seeing every man is at his owne perill to looke after, and take notice of those Lawes, or ordi­nances, whereby he is to live; whether they proceed from inbred naturall notions, or outwardly from the will of his Superiours.

§. 5. Of the excellency of spirituall life.

Spirituall lifes excellencie Mans spirituall life far excells his naturall life; in three respects especially.

1. For nature. First, in regard of the things where in it consists: the naturall life consists but in the union of soule and body which are but naturall things; and holds by a tie of na­turall spirits in the blood; upheld by earthly naturall meanes, such as man is made and compounded of.

Spirituall life, which is now supernaturall, consists in a spirituall union with God, by his eternall Sonne and Spirit; and is upheld by supernaturall meanes, and divine influence, whereby we live the life of God; and also by God, and to God Rom. 14.8. and so, as the life of naturall or reaso­sonable men, 2 Cor. 5.15.1 Pet. 4.2. farre excells the lives of brutes; so doth this spirituall life of Gods regenerated people, farre sur­passe the lives of meere naturall and unregenerated men: and therefore it is, that men are farre more beholding to the meanes and instruments of their spirituall life, than to the meanes of their naturall; for, naturall life without spirituall, makes a man but subject to misery; whereas the spirituall life, upon the naturall, makes a man ever­lastingly happy: which should quicken in us a desire, and endeavour to be borne againe, according to our Saviours speech, Ioh. 3.3.

2 For conti­nuance. Secondly, the spirituall life farre transcends the naturall, in respect of its continuance: the naturall life, depending upon mutable and mortall ties and bonds, and subject to many externall harmfull accidents; is fraile, and, at last is swallowed up of mortality; it being appointed for all men once to die, Heb. 9.27. and few and evill are our dayes in this world; wherein wee have no abiding city, the spirituall life is eternall, without subjection to death; because, it is in it selfe supernaturall, and advanced above the reach and power of all things that can destroy life, [Page 27]and is preserved and upheld by such a fountaine of indeficient and omnipotent life, and undecaying lively vigour, and meanes of divine living, that never suffers the man, that hath and keeps communion with the same, to be subject to death: but makes him passe from death to life, Iohn 5.24. the faith whereof doth free a man from the feare of losing that happy estate, (while he con­tinues to love it,) whereas others, in a loseable and mu­table estate of life, are, (by feare of being deprived there­of, and being without hope of a better,) hindered in injoying the full comfort of the present good, that here is afforded.

3. For effects. Thirdly, spirituall life surpasses the naturall, in its effects: the naturall life enables a man to the doing onely of naturall actions, specially concerning mans naturall good; agreeable unto, and flowing from naturall prin­ciples in man; being, in the meane time, dead to any divine, or supernaturall good: neither actively doing that of goodnesse, which is truely morall or divine; nor pas­sively receiving and enjoying that thereof which is beatificall, or which makes man blessed: and so he may, for all that life, the powers and actions thereof, be mi­serable and perish; for, flesh and blood cannot inherit the Kingdome of God, 1 Cor. 15.50.

The spirituall life, by so neere conjunction of a man with the fountaine of life Essentiall, the well-spring of infinite goodnesse, not onely, by that touch and union, doth it make him so live, but also it causeth him to be most happy, both by making him able Actively to live the life of God Gal. 2.19., and to live to the will of God, 1 Pet. 4.2. and also by endowing him with passive capacity, and with reall possession of all such beatificall perfections as are necessary for his advancement to, and in a glorious estate; farre above all other earthly creatures, in this world and in the world to come: whereby he becomes so happy, that nothing can make him miserable, but even [Page 28]in tribulation he hath cause of rejoycing, Rom. 5.3. and when he dyes, yet still he lives, in more excellent man­ner, as Paul said touching his afflictions, as dying, and behold we live, 2 Cor. 6.9.

In regard of the aforesaid excellency of this spirituall life above the naturall, it was that our Saviour did com­mand his Disciples, not to feare them that kill the body, but are not able to kill the soule: but rather to feare him, which is able to destroy both soule and body in hell. Mat. 10.28.

§. 6. How to obtaine spirituall life.

Vse 1. To get spiritu­all life. From the former doctrine, touching the excellency of this spirituall life of man, diverse very necessary uses are observable. First, it may provoke and stirre us up to get this life, above all things in this world: whereof we are borne destitute, yea dead in sin; to which life, by our manifold actuall transgressions wee doe indispose and unfit our selves: but yet the Lord of his mercy hath ap­pointed us a way, whereby we may get this spirituall life: so that, by our conscionable use of the meanes appointed by God, By meanes. wee may attaine thereunto, in regard of his pro­mise, and faithfulnesse, that those that seeke shall finde. Amos 5.6.

And why to be used. These meanes are wee to use, in regard both of Gods commandement, who thereby tries our obedience and faith: and also in respect of the dispensation of God; who gives his graces onely by, and in his owne way, which otherwise cannot be had. Also the worth and necessity of this spirituall life is such, as deserves our best endea­vours to get it: our esteeme whereof is seene by our labours for it, in Gods appointed way, without which, God will not give it; because, hee will have us active, about our owne salvation; that the same may cost us the price of our labours, to come by it; that thereby we may [Page 29]the more comfortably know that we have it; when we know how we came by it: that wee may be the more carefull to keepe, what wee have so laboriously purcha­sed; and may assuredly looke for the reward of our la­bours; which God, that cannot lie, hath promised to those that seeke life by his appointed meanes.

To use no meanes to get this spirituall life, is to con­temne both it, and God: and to indeavour to get it, by using other meanes than God hath appointed for that end, is to tempt God, or to prescribe him his waies of dispensing his grace, and to preferre our owne wits and wills above Gods; whereby such men lose both their labour and expectation.

Which they be. 1. The word of God. The meanes in particular, to get this spirituall life, are; First, the word of God, specially the Gospell; which is as the materiall and seminall cause of it, 1 Pet. 1.23.

2. Application. Secondly, the meanes vegetating and applying the Gospell to quicken us: which is fourefold.

1. By the mini­stry. First, the ministrie of the word; by reading, and prea­ching of it, to the enlightning of the understanding, and to the moving of the affections and hearts of the hearers, to embrace it; for, Faith comes by hearing, Rom 10.17.

2. Christian con­ference. Secondly, the Company and conferences of those Chri­stians, that in this kind of life, are (by their motion, and example) lively, and vigorous; able, by their warmth and livelinesse, to heat and quicken those whom they touch: as Elisha, by his application of himselfe to the dead child, made it warme and alive, 2 King. 4.34. and as leaven leavens the lump; and every thing affects to pro­create its like.

3. Prayer. The third meanes of the Gospells application to quicken us, is servent and effectuall prayer to God, from whom is all the vertue and efficacy of it, that he would make it effectuall to us: for although Paul do plant, and Apollo water, it is God that gives the increase, 1 Cor. 3.6.

4. Sacraments, & the spirits ope­ration in them. Fourthly, the Sacraments, and in them the powerfull [Page 30] operation of the spirit of Christ, is that which quickens us when wee are cast into the frame and mould of the Gospell; untill Christ be formed in us Gal. 4.19.: so that in this worke the spirit is the principall efficient cause: as our Saviour tells us, Iohn 6.63. it is the spirit that quickneth.

§. 7. How the Gospell workes life.

1. Hovv the Go­spell workes not. So then, the Gospell works not this life in us, in a Phy­sicall or naturall manner; as having vertue naturally in­herent in the words, to produce such an effect in those that heare it. 1.Not physically For then, men should be converted and re­generated in a naturall, and not in a divine manner: and also, then the Gospell would worke alike upon all men that heare it, that were alike disposed, and did not ponere obicem, or lay a barre of their owne to hinder it; except God should restraine the naturall power of it in working: but so, the conversion of man must be within the power of his owne act; and God could not be justified in his withholding grace.

The word is a supernturall instrument of salvation. But, the conversion of a sinner is wrought by a grea­ter vertue, than can naturally and subjectively be in the words and sentences of the Gospell: for, the word of God is not instrumentum physicum, a naturall instrument, but a morall, or rather metaphysicall instrument of effecting such a supernaturall worke; according to the will of the first agent.

2. Not Ethically. Neither in an Ethicall manner, doth the Gospell worke this spirituall life in us; onely by morall perswa­sion; as morall Philosophers, and Rhetoricians doe affect and draw their hearers; by reasons, and exhortations stirring up a latent power inherent in us, and inclining our wills, by rationall motives and objects, to be made alive: then must it depend upon us, that wee are saved; and be from a power of our owne, exuscitated by the word. 2. How God works by the Gospell accor­ding to his own will. But God works by his word, as a more puissant [Page 31]and independent agent; that inintends and remits his power in working, according to his owne will, by the meanes; and uses meanes not as necessary for him; but that he can doe as much without them: in regard that the effect is his owne, and man the passive subject of it.

Mans will is the subject of conversion. It is the will of a naturall man that is most dead to God-ward, and most averse from him; and therefore, it is the will that is chiefly to be wrought upon and made alive in conversion, whereupon all depends; but, wee know that nothing can make it selfe alive, when it is dead, but he that is the fountaine of life; the Son of God, Rom 1.4.

Note. Of the heart. The illumination of the understanding, which is com­mon to the wicked and the godly, is presupposed as re­quisite to fit a man for conversion: and therefore, in the worke of regeneration, the scripture takes notice spe­cially of the heart, insomuch that the old Testament uses no other word to expresse the understanding; because, in Divinity no knowledge without intertainement in the heart, and without conformity of the will and practise to the truth, is saving; action being the end of Theological knowledge in this life; words of knowledge in Scripture commonly comprehend affections in them.

§. 8. Why God uses meanes.

Although that God could, if he pleased, convey grace into a sinfull man, by immediate influxe, or inspiration; from which wee cannot utterly exclude all; seeing, the worke of grace depends absolutely neither upon the nature of the meanes, nor upon the abilities and will of the converted and elected, whereof many are not, by that method of meanes, capable; but upon God, who workes according to the good pleasure of his will: yet he uses meanes; not to help himselfe, as if otherwise he could not doe the worke; but in respect of us, that are naturall men, [Page 32]indowed with senses as well as reason, hee appoints meanes, Reasons of using of means. 1. that by our using thereof, we may be active about the worke of our owne salvation; and may attaine the same by a way and course within the compasse of our owne power and indeavours, as the reward and blessing of God upon our labours, to our commendation before God and men. 2. Againe, meanes are appointed by God for our obtaining of salvation, that by using of them, our saith in Gods promises and power may be tried, in expecting thereby so glorious effects, farre above their nature: and also, our obedience may be proved, by doing what God commands us to doe, within the reach of our power, to get life, albeit it doe transcend reason, how by this way it can be had: as appeares by Naaman the Syrian, 2 King. 5.13, 14. 3. And finally, God appoints the use of meanes for our comfort, that by our constant conscionable using of the same, we may be assured of grace and life, as certainly as we are of the use of the meanes appointed to get, and by which God hath promised to give it, by the working of his holy Spirit.

§. 9. How the Spirits power is manifested and seene.

Vse. To finde the Spirits power by the meanes in us. Now further, from the consideration of the excellency of this spirituall life to be wrought in us by meanes, our use should be to end eavour to find and feele, both the Spirits quickning vertue of regeneration, by the meanes, powerfully working upon, and in us, and also, to discerne this spirituall life to be in our selves: seeing our comfort lyes herein, and that the one can never bee without the other.

Manifest in 4. degrees of o­peration. The vertue of the Spirit in us by the meanes manifests it selfe in foure degrees of operation: not to speake of illumination. First, both in making us see and feele, with griefe of heart, our owne wretchednesse and sinfull dead­nesse, [Page 33] 1. Against sinne.and also by turning us from our sins and ungodly courses, with detestation of them and with resolution and constant indeavours against them, it being the worke of the spirit to lust against the slesh; because they are con­trary the one to the other Gal 5.17. &c., both in nature and effects.

In which respect, the Prophet Hosea tells us, that if we will live we must turne, Hosea 6.1. for, our sinfull courses are the waies of death: therefore, we should labour to be, and find our selves mortified to sinne, with some kinde not onely of voluntary indisposition, but also of strong antipathie, and detestation of committing the same; as formerly wee were prone, and affected with delight to doe; and that at the presence of sinne, in its habit, or act, we may with indignation be displeased and sad; having no joy nor contentment in that condition. For, the mo­tions of sin entertained, do worke in our members, to bring forth fruit unto death Rom. 7.5..

Which by a contrary life of grace, are mortified and subdued: but, I confesse that this degree followes after faith.

2.Begetting faith Secondly, the power of the spirit in us by the meanes, is seene, by the working of true saith in us; which the Apostle ascribes to the same, 1 Cor. 12.9. Ephes. 2.8.

It is by this faith that wee do divinely and spiritually live Rom. 1.17. Halak. 2.4., in the act of beleeving, uniting our selves to the saving and lively object Christ Iesus, with his gracious promises, by us adhered unto, and thereunto conforming our selves: without Christ we have no life in us: as himselfe tells us, Ioh. 6.57. and without faith wee can neither have him nor his blessed promises; but by saith we have them both; that so, by this spirituall instrument, spirituall blessings may be spiritually enjoyed, whereof the soule is the immediate subject; and secondarily the body, onely by the soule; to this faith our Saviour at­tributes this spirituall life, when he sayes That whosoever beleeveth in him, though he were dead, yet shall he live John 11.25. : [Page 34]therefore, it neerely concernes us all, to labour to get true saving faith; and that we doe make use of the same, in and about its proper objects: And for our comfort, it behooves us to know that we have this faith: but, be­cause the signes how to discerne it, is the generall subject of most men in their bookes and sermons, I passe it over with reference to them.

3.Applying of Christ. Thirdly, the Spirit of God manifests the power of it in us, by the meanes, in the application of Christ and his merits to us: whereby we become one with Christ, and being grafted into him, have the adoption of the sonnes of God Ephes. 1.5. Rom. 8.16.; and free justification from all our sins, sealed up and assured to us, by the same Spirit: whereupon, we may apprehend the sweet favour of God toward us; wherein consisteth life, Psal. 30.5. and may be filled with a lively vigour of consolation, in the apprehension of the pardon of our sinnes, and upon the assurance of the graces and blessings of God to us, for our eternall happinesse, in which respect it is called the Spirit of Consolation Iob. 14.26.; which makes us cheerefully to endure afflictions, and to runne the way of Gods Commandements, when thus we are enlarged by the spirit, and by the same possessed of Christ and his graces; by and in whom we spiritually live: there is nothing in this world, that we should be so carefull of, as to bring forth the fruits of the Spirit, giving testimony of our adoption by our good works.

Evidences of the vvorke of the Spirit in us, applying Christ. 1. But, of the aforesaid worke of the Spirit in us, we may have some comfortable evidences, upon these ensuing grounds. First, by the sense of the vertue from Christ quickning us, wee may assuredly discerne that we touch him, and have communion with him, being in him, as members under our head; and partaking in, and from him, of all his merits and graces.

2. Secondly, the same is evident by the change of our estates, morally considered, in regard of what our dis­positions and lives formerly have beene, and now are, [Page 35]touching vertue and vice, goodnesse and evill; con­cerning both which, a supernaturall change cannot be, but by a supernaturall efficient and divine principle: and so from the effects, we doe conclude the eause to precede or goe before.

3. Thirdly, the aforesaid worke of the Spirit is mani­fested and discerned, by our subsisting and keeping our standing in goodnesse, and in adhering to God, and to his Word, in states and times, of great and manifold trialls; wherein experiment is made of our strength, and sincerities, and cleaving to God: in which condition, when the unsound fall away, those that are built upon the rocke Christ Mat. 7.24, 25., and from him are supernaturally furnished with all needfull graces; (by beholding and relying upon him that is invisible) they doe receive from above a conti­nual influxe of assistance and abilities, whereby they stand fast and endure, as did Moses, Heb. 11.27.

4. The Spirits vvorke in san­ctisication. Fourthly, the Spirits worke in us, by the meanes, is powerfully manifested, by these lively seeds and divine principles of grace; which it infuseth or worketh in us; called by the Apostle Peter, a divine nature. 2 Pet. 1.4.

Whereby the regenerated man is furnished, with all sufficiency of heavenly, and new inherent principles, for the right ordering of himselfe in divine manner: even as the naturall man is stored with his principles of reason, thereby to square his judgement and life, in naturall manner.

§. 10. Of the degrees of the Spirits worke of holi­nesse in us.

The degrees of grace. 1. Habituall. Which is the holinesse of mans new nature. The degrees of this worke of grace and holinesse of Gods Spirit in us, are two. First, that which consists in habituall divine qualities; diffused throughout all the powers and faculties of the man, in whom the same is; which are wrought, or infused gradually, from one degree to another.

These are opposite to mans naturall pollution of sinne and malice inherent in him, upon the which they being superinducted, they doc by degrees weaken, dispossesse, and abolish the same: as the light doth the darknesse. Use of it. So then,the office and use of this habituall holinesse, and qualification of man with inherent graces of Gods spirit, is threefold.

1. First, it serves to adorne, accomplish and beautifie, in spirituall manner, the regenerate man,

2. Secondly, it subdues, mortifies, and expells the contra­ry vice, in equall measure of extension and degree, as it selfe is.

3. Thirdly, it qualifies and inables a man that hath it, to the actuall doing of all holy duties; according to the quality and greatnesse of those divine principles of grace, that is the inherent originall of the same; so being both the materiall and also exemplary cause of actuall holinesse of life; this cannot be without that.

2. Degree is actuall obedi­ence which is the holinesse of mans actions. The second degree of this spirituall holinesse, is that which consists in actuall obedience to Gods will, in all holy performances, rightly ordering all our thoughts; all the inclinations of our wills; all the motions of our affections; all the morall postures of our behaviour; all the words of our mouthes; and all the actions of our lives; in abstaining; in sustaining; and in active perfor­mance, exactly according to Gods commandments; with perfection of integrity and sincerity.

The use of it. 1. The use of this degree of holinesse, consisting in actuall obedience, is threefold. First, to manifest the truth and power of mans in ward and habituall grace.

2. Secondly, to oppose and keepe our corruption and sin out of that possession, which formerly they had of our actions, and hearts.

3. Thirdly, that the body, which is to be saved with the soule, may in all the organes and powers thereof bee honoured in holy imployment; for good example to [Page 37]others, and for glory to God; before it be glorified with God.

The grounds of it. The grounds and originall motives of this grace and holinesse, that consists in actuall obedience to God, are three.

1. First, habituall grace in man, not considered as in an unformed masse; but as formed in its severall species or kindes of definable vertues, is the ground and living spring, whence issues this actuall holinesse, according to the kinds and degrees of the seminall or radicall vertue whence it proceeds: without which all outward holiness is but vanishing hypocrisie.

2. The second motive is the externall impulsion of Gods word, in the ministery and use thereof, Gods vvord. directing and ex­horting us, in way of morall perswasion to doe our duty: so stirring up the grace of God in us, to shew it selfe, in putting forth the vertue thereof in action.

3. The third motive is that influence and motion of the Spirit of God, which at times, The Spirit. both stirres up the graces of God in us, to make them lively, to put forth their strength, to make resistance against sinne; and to under­take and prosecute the doing of good; and also it suppe­ditates and conveyes increase of grace and spirituall abilities into a regenerated man; whereby he growes and goeth on, both in habituall and actuall holinesse: for being dead to sinne, it is requisite that we doe live to righteous­nesse, 1 Pet. 2.24. in regard that the Prophet tells us, That be that doth that which is lawfull and right, shall live thereby Ezek 33.19..

§. 11. Of the signes of spirituall life.

Signes of spi­rituall life, are Now it followes, that wee doe make inquiry and search, to find out the signes of this spirituall life, whereby we may know whether we have it, or want it, whereof I will give you some notes.

1. First, it is discernable by a mans thoughts and affecti­ons; for, Heavenly thoughts and affections. if he have spirituall life, both his minde and thoughts will be taken up most with God and heavenly things; and also, his affections will be most set upon them, both with ardency of desires to have them, and also with abundant joy in the hope and fruition of them; ac­cording to the command of the Apostle, who bids us to Set our affections on things above, not on things on the earth: because, our life is bid with Christ in God, Colos. 3.2, 3.

2. The second note of this spirituall life is the powerfull active effects of it; His life godly. whereby, the man that hath it, doth live: (for his divine and morall manner of living,) ac­cording to the direction of Gods holy Word, and the mo­tion of the spirit of God; in manner and degree, farre sur­passing the power of nature; and contrary to the dispo­sition of flesh and blood; being hereunto moved and strengthened; not onely by outward morall perswasions; but, specially after a divine, or renewed manner, by a spi­rituall principle of supernaturall vitall motion within himselfe; whereby, after a sort, in some measure, he be­comes a rule and Law to himselfe of good life: as those that have the law not onely written in their hearts, but have also a power, with activity of endeavour to do the same; with respect to a spitituall and supernaturall end: and in this respect also it is said, that the Law is not made for a righteous man 1 Tim. 1.9..

3. The third signe of spirituall life in man, is his comfor­table suffering for the things belonging to that life; Patient suffer­ing. when he subsists under afflictions for goodnesse, with unrelent­ing courage, adhering to the truth, and persisting in his integrity, against all opposition.

1. Which manifests it selfe, first, in the measure of these afflictions, when he beares the same with ability above naturall strength, as did Moses, seeing him that is in­visible Heb. 11.27.: by whose vertue he was supported. 2. Secondly, by the manner of his undergoing of afflictions, in volun­tary [Page 39]and active submission, and not onely passive, or by way of coaction, and inforcement, wholly against his will subjected to them; but induring with joyfulnesse Rom. 5.3.; as those that the Scripture speakes of, who tooke joyfully the spoyling of their goods, Heb. 10.34. which cannot bee done, but by such as are indowed with this spirituall life, whereby they live, even when they die.

4. Heavenly be­haviour in the vvorld. The fourth note of this spirituall living, is the regulati­ty of such a mans godly behaviour and conversation, in the worlds eye, in all his actions subject to the direction of God, and moving from, and according to supernaturall principles of habituall grace; not walking after the judge­ment and examples of the world, or of flesh and blood. For, he that is indowed with this spirituall life, is a compleat now creature, having judgment, will, affections, qualities, senses, and deportment, farre differing from the vulgar crew, and common course; in a life, as if not of the world, but as he were a pilgrim in the world, so his car­riage in a manner is strange to the world.

And as the life of every creature is, so it affects the element fit for it; as, fishes affect the water; the Salaman­der to be in the fire; and other creatures, some to be on the earth, and others to flie in the aire; so that a man, that hath spirituall life, delights to live with God and good men, as did the Prophet David, Psal. 84. and doth desire to feed constantly upon such divine ordinances and graces as do cherith that life, delighting to be exercised therein, as in his proper element, as David confessed of himselfe to God, O, how I love thy Law? it is my meditation all the day Psal. 119 97..

§. 12. How spirituall life may be preserved.

Meanes of pre­servation of spi­rituall life.I will now briesly shew you, how a man, that hath this spirituall life, may preserve, and strengthen it: which is done especially by sixe things.

1.Use of the meanes vvhere­by it is gotter. First, by the constant and conscionable use of the same meanes still, whereby he got it: for, the procreant cause of any thing is also the conservant cause of the same; be­cause of their homogenean nature, and sympathie between the patient and the agent, except in those things that are brought forth by accident, or by the power of an efficient overswaying the instrument and other causes, contrary to their naturall disposition. So that such a Christian must never be weary, nor give over the continued exercise of the same course of godly meanes, whereby at the first he found this life of grace wrought in him.

2.Exercise in spi­rituall vvorkes. The second meanes to preserve this spirituall life, in those that have it; is, to exercise it in all the offices, and works thereof; both in beleeving in Christ with applica­tion of the promises, and also in doing and suffering what God requires or imposes; for, as faith drawes this life from the fountaine of life, whereby we live, as men say, actu primo, so by the imployment and exercise of this life, in obedience to God, we live, actu secundo; preser­ving and nourishing this life. For, we see that by rest and idlenesse things are, not onely often frustrate of the end of their being, but doe also languish and die; which by action, according to their naturall faculties and proper use, are preserved. For, all things that are in the way to their end, (as spirituall life is here) are maintained and perfected by their motion to that end; where, at last, they are to rest, there not being an ultra or more-over, for them to aspire after.

3.Zeale. Thirdly, this spirituall life is somented and cherished by stirring up, and blowing the coale of godly zeale for goodnesse, and against evill; whereby a man may quicken the things that are ready to die: this zeale is, as the lively spirits that quicken this life, to make it active, whereby it growes and is vigorous.

The vveakenes of zeale.The things that weaken this zeale, are three. First, wearisomenesse and satiety, contracted by the length of [Page 41]time in assiduity, about good things and divine exercises. 2. Secondly, by diseouragements, from all examples, and from opposition of goodnesse. 3. Thirdly, for the prevailing of vice in our selves, or generally in others, caried with a high hand; and from the languishing of grace in our selves; and from the generall discountenancing of it by others.

Meanes to quicken zeale. 1. The meanes to quicken this zeale are; First, the serious consideration both of the excellency, and also of the use­fulnesse of goodnesse, whereby wee may bee inslamed with the love and desire of it. 2. Secondly, the odiousnesse and dangerousnesse of iniquity and sinfull prevailing courses in others; may, by antipathie, and antiparistasis, kindle our zeale the more against it: as David confesses of himselfe, that rivers of waters did runne downe his eyes, because men kept not Gods Law, Psal. 119.136.

4. Gods promises Fourthly, this spirituall life is maintained by observing and collecting the promises of the word of God; and mark­ing how God fulfills the same to his people: and so by meditating and relying upon them, wee shall find incou­ragement, and a lively influence come from the same, to uphold this spirituall life in us, in all estates, when all other things do faile. As the Prophet saith, unlesse thy Law had beene my delight, I should then have perished in mine affliction Psal. 119.42..

5. Preseverance. Fiftly, spirituall life is upheld in us, by having our eyes fixt upon God, in constant perseverance in all well doing, (as did Iehosaphat 2 Chro 20.12.) from whom there proceeds to us a gracious influence of divine life, as light from the sunne to the moone, when she is within the aspect of it.

6.Hope of hap­pincsse. The sixt meanes of preservation of this spirituall life, is hope, set upon our future happinesse: as did our Saviour Christ; who, for the hope that was set before him, indured the crosse: Heb. 12.2. by this anchor of hope a man rides safe in all stormes, as held up by the chinne, that hee can never bee drowned, when this anchor is cast upward within the [Page 42]vaile, whither Christ our forerunner is gone Heb 6.19.: drawing us after him.

§. 13. Of mans care of spirituall life.

Vse 2. Mans great charge. The second use of the excellency of mans spirituall life is, to instructus; that man hath the greatest adventure and charge, to save, or lose, of any creature in the world: for, as he hath both a soule and a body, so hath he, both a naturall and a spirituall life to save, or lose: and upon the miscarying of the spirituall, depends the misery of the naturall

Therefore it is, that man is subject to most dangers of all earthly creatures; and needs to be most vigilant and carefull of himselfe: for, by how much the more excel­lent he may be, if he be saved, so much the more miserable shall he be, if he perish. And therefore, as of a ship lade with rich goods, more care is to be had, than of a ship lade with coales or chalke; Comparison. so more care is to be had of a man than of any other worldly creature; in regard of the greatnesse of the aforesaid adventurer which may be fitly represented by the answer of a certaine Philoso­pher to a wretched fellow, when they were both at sea in danger to be drowned together, whereof the Philoso­pher was much more fearefull than the other, who up­braided him for the same, and demanded the reason thereof; to whom the Philosopher replyed, that the losse was farre the greater for him to miscarry, than for many such fellowes as the other was, who were nought worth.

Vse 3. The third use observable from hence is; that if it come into competition whether wee should yeeld to lose our naturall life, or our spirituall; when both cannot be enjoy­ed to ether, then wee are to preferre the preservation of our spirituall life before our naturall, and, for saving of this, to do nothing to hurt or prejudice that: remembring [Page 43]that our Saviour saith, be that loveth his life shall lose it; Terent S. na­turall before na­turall life. and he that hateth his life in this world, shall keepe it unto life eternall, Iohn 12.25. for obtaining whereof many of Gods people little respected their naturall life, as they who Heb. 11.35. did not accept deliverance from death, that they might obtaine a better resurrection; Paul said that his life was not deare to him; but that he was ready to die for the name of Iesus Christ, Act. 21.13. which was the ease of all the Martyrs; such was their esteeme of, and affection to spirituall life. We that live (saith Paul) are delivered to death for Iesus sake, that his life may bee manifest in us. Which coademnes those, that Esau-like set light by this spirituall life; preterring the world, their lusts, their pleasures, or naturall life before it: because, they neither know the worth, nor comfort of it; nor have part or hope of it: which whosoever hath, will choose rather a thousand times to die this temporall death; than to lose his spirituall life.

§. 1. How mans life may be lost.

HAving spoken of mans life, which is the object of Self murder, now it followes in the next place, that we consider the act it selfe of taking away this life, specially in unjust manner. Life may be lost.

Of both the aforesaid kinds of life, naturall and spiritu­all, a man may bee deprived, and that after two severall wayes: 1. Passively. First, passively, as he therein is immediately but a sufferer, although mediatly, or by originall merit. he may be said to be efficient, in procurement of his owne [Page 44]destruction; but as he is meerely passive he cannot be dee­med to be guilty thereof.

2. Actively. Secondly actively, as he is an agent, in and about his owne death, working to effect the same, either merito­riously, or efficiently, and so he is a self-murderer, and guilty of his owne death.

§. 2. Of the meanes of losing life naturall.

Meanes of losse of life are, 1. Internall. Mans life is loseable by two sorts of meanes: First, internall, arising from, and within a mans selfe, that kills him as the worme that breeds of, and in the tree, and destroyes it: so in mans bodie doe distempers and dis­eases breed of, and from it selfe; whereby hee is in deaths hands, and by degrees dies daily: also in the soule of man sinne doth breed, that kills his spirituall life: and so, he hath in himselfe the principles and meanes of the destruction, both of his soule and body; of his life, both naturall and spirituall.

2. Externall. The second meanes is externall; inflicted from without a man; tending to that taking away of his life: and the same is either casuall, or voluntary.

1. Casuall. Casuall, or accidentall is; when, besides the intension of the agent, and proper nature and end of the action, it falls out and comes to passe that thereby the life of man is hurt, or taken away: as when, in felling of wood, the axe flees off the helve, and unawares to him that uses it, kills a man Deut. 19.5., herein the life of man is taken away, not without concurrence of the providence of God; who is pleased, by suffering such an accident, to lay a crosse upon the agent, to whom it is a kinde of calamity or punishment to be a meanes (against his will) of the death of any man.

Also, to this casuall destruction of mans life, belongs the perishing of the soules of those, that unjustly take [Page 45]offence at other mens estates and lives 1 Cor. 1.23.; for that which they lawfully and necessarily doe or suffer, in their cal­lings and Christian condition; whereby such persons flee off from the truth; and fall into, or persist in evill and damnable course, to their eternall perdition; without any fault of theirs by whose occasion they (of their own wretchednesse) stumble and miscarry; and so goe guilty of their owne spirituall death; by abusing of that, which is good, to their hurt and damnation; so falling and ruina­ting themselves, by other mens rising and standing.

2. Voluntary. Or else, the externall meanes of taking away a mans life; doe of themselves, in their proper nature, and direct use, and in the intension of the agent, tend to the effecting thereof: which (about our life that is naturall,) is done either justly; upon lawfull causes; in just manner; Justly. by those those that are sufficiently authorized to doe the same: or else, it is done unjustly; when the same is without just cause; Unjustly. not by the hands of persons lawfully authorized to doe it; or is not performed in a just and warrantable manner.

§. 3. Of the meanes of the destruction of spiri­tuall life.

2. Of the soule. Also, touching our spirituall life, the same is external­ly, or by meanes, without a mans selfe, destroyed; eyther by the justice of God; 1. By God. when he most righteously, in his act of vindicative and distributive justice punishes man with eternall destruction, for his sinnes, Mat. 10.28. in which case man, in respect of his owne merits and deser­vings, is guilty of his owne perishing, and not God.

2. By men, two waies. Or else, our spirituall life may miscarry by meanes of men; 1. who First, by their corrupt doctrine, and evill ex­amples doe draw others with them to perdition: as did the Scribes and Pharisees; that did compasse sea and land to make one Proselyte, whom when they had wonne, they [Page 46]made him twosold more the child of hell than themselves, Mat. 23.15. or, by depriving them of the meanes of their salvation; they are subjected to destruction. 2. Secondly, when men, by compulsory meanes of unjust lawes, and severe threatnings and punishments, are driven and forced from the waies of righteousnesse into sinnefull courses; as by Ieroboam, Manasses, &c. soules are destroied with a twofold guilt, both of them that force others; and also of them that yeeld themselves to evill, upon such constraint.

Life is taken avvay: 1 By others. 2. By a mans selfe. Againe, the externall meanes of depriving a man of his life is inflicted, either by others; sometime lawfully, sometimes unlawfull; or else, by a mans owne hands and procurement; which is ever, in all cases, unlawfull for him to doe, mediately, or immediately, directly, or indirectly. But, it is to be noted, that no man loseth his spirituall life, but by his owne meanes, and merits pro­curing the same: for the spirituall life of man is subject to no mans power; who can kill onely the body and doe no more, Mat. 10.28.

And God, that is esseatially and absolutely just, sub­jects not man to suffer that, which actively he hath not first some way procured, by his owne doings and de­servings.

Observ. How subject man is to death. From hence, it is observable, that the lives of no crea­tures are longer, and with more adoe hatchedup, and maintained, than the lives of men; and yet, the lives of no creatures are subject to so many dangers, inward, and outward of destruction; and sooner overthrowne, than mans; we being like brittle glasses, that containe precious balsame; and as choise flowers, hardly cherished up, and soone blasted: which shewes, both our weakenesse, and want of self-sufficiency, to uphold our selves; and also, how we are possessed and compassed about, with things adverse and dangerous to our lives; both of soule and body: of all creatures man onely being a stranger and [Page 47] pilgrim on earth, hath, therefore, the least kinde enter­tainment in this world, and the most uncertaine posses­sion of it; and is alwaies neerest to be thrust out of it; walking here but as a shadow.

Vse 1 Therefore, wee should be more carefull to cleave the more closely to our God, who is the preserver of men; that by him we may be upheld and protected against all dangers.

2. And againe, we should be the more watchfull against carnall security; that wee doe not presume upon our un­certaine lives; nor suffer our selves to be intangled with this world and the things of it; but that we be ever hea­venly minded, and ready for our departure hence; labou­ring to get, and keepe that spirituall and eternall life.

§. 4. Of murder in self-killing.

Killing of a mans selfe is murder. 1. In a mans taking away of his owne life, two things are to be considered. First, that it is murder, in regard of the nature of the act of it.

2. Secondly, that it is murder of ones selfe, in respect of the object thereof: and so self-murder is a compounded sinne of more degrees than one, and that in such a kind, as is the most hainous and most to be abhorred in hu­mane society, in regard that this destroyes the substantiall being of that which ought to bee of all worldly things most deare to us; whereas other sinnes, spoile the wel­being of our selves, or others; which, so long as life lasteth, is recoverable.

Self-murder is horrible. And therefore, whatsoever is to be thought of the vile quality, and of the damnable deserts of murder in gene­rall, is to be conceived to be due, and much worse, to self-murder in speciall. For, murder is but the genericall or generall matter, and not the speciall and formall na­ture of Self-murder: and therefore, if it be horrible to mur­der another man, it is much more odious to kill ones [Page 48] selfe. For, by naturall reason, the more that any Genus, or generall matter, is restrained, and actuated, by its su­peradded formes and specificall differences, the more it is intended, active and powerfull; according to the motion of nature, ab imperfectioribus ad perfectiora, proceeding toward that perfection, wherein it intends to termine and end. Now, the perfection of a vice (if I may so speake) consists in the highest exorbitancie of it, beyond which none can passe, and in murder, it is certaine that none can goe beyond self-murder, as afterward will fully appeare.

4. Things are observable in murder. In taking away, specially, a mans naturall life unjustly and murderously, foure things are to be considered.

1. That death is undeserved. First, that the effect done, or death of a man, in de­priving him of his life, is without due desert on his part, at their hands that put him to death.

2. Done without lavvfull autho­rity. Secondly, that the act it selfe, whereby that effect is accomplished, is unlawfull, on his part that doth it, in regard of his want of authority, and just calling to do that act: and if the sufferer have deserved death, and the exe­cutioner have a lawfull calling to kill him; yet, if his manner of doing of it bee contrary to the prescript and rules of his calling; and to the minde and disposition re­quisite for such an agent in that act; then the same is murder.

3. Done witting­ly. Thirdly, it is considerable in murder, that the agent therein both knowes, not onely that the nature of his action that he doth, tendeth to death; but also that mo­rally it is an unlawfull act, or thing to be done: and also doth voluntarily and wittingly intend the doing of that action, without regard of the effect, or insuing of death thereupon.

4. Death inten­ded. Fourthly, touching murder, it is remarkeable that the agent doe not onely voluntarily and wittingly a lethife­rous or mortall act; but that he doe also intend, and desire to effect the death of a man thereby; whom justly he can­not kill: otherwise, if a man should ignorantly, or unwil­lingly, [Page 49]in doing of his lawfull calling, be a meanes acci­dentally to take away the life of a man, he is not there­fore guilty of murder. For, for such God provided Cities of refuge, for their preservation, against the avenger of blood. Deut. 19.3, 4, 5. Iosbua 20.3. by the first of these wee see, that an innocent suffers death; by the second wee see, that the Agent or executioner is such an one as ought not to kill him, although he were nocent: by the third and fourth it appeare, that the act is formaliter murderous, in regard of the knowledge, and intention of the doer thereof.

Self-murder is most vile mur­der, in trans­cendent man­ner. So, in Self-murder, as it is murder, an Innocent, (never deserving of himselfe that himselfe should kill him­selfe,) is slaine: the Actor whereof hath no authority, nor calling over himselfe so to doe: seeing, no man can be both superiour and also inferiour to himselfe: and for a man to doe an act upon himselfe, which he knowes to be both mortall, and unlawfull; and yet will doe it, with purpose and intent to bereave himselfe of his own life, it cannot be denyed to be murder in the highest de­gree, and he a murderer that doth it.

§. 5. How murder is vile.

The vilenesse of murder in its effects. The vilenesse of murder is not onely seene, by its con­trariety to Gods Law, and the heavie censures and pu­nishments thereof, and its incompatibility with humane society; but also, by the effects thereof upon the sufferer. 1.It destroves na­turall life. For, first the act of murder utterly so destroyes the naturall life of man, upon the departure of his soule from the body; that the same is never againe recovered. For, naturall life depends, not onely upon the presence of the soule informing the body; but even upon our state of being in this world; insomuch that after the resur­rection, although soule and body shall be againe united; yet, as then our bodies shall be spirituall bodies 1 Cor. 15 44.; so shall [Page 50]our lives be. So then, a murderer takes that life away, which he can never give, nor restore; and destroyes that which he can never build up.

2. It destroyes mans persen. Secondly, the act of murder destroyes the person of man; which depends upon mans life. For, neither is the soule alone, nor the body alone the person of man; but the whole man consisting of soule and body with their pro­perties hypostatically united. So that, when the soule is in heaven, he cannot say, but Synechdochically, that the person is in heaven Nor, when the body is in the grave, can we properly say, that the person is in the grave. For, then, either a man must be two persons one in heaven, and another in the grave, which is absurd: or else one crea­ted person should be in diverse places at once; which is impossible.

Observe vvhere the person is after death. If you say, where then is the person after death? I answer, it is not in actuall being, but potentiall in its con­stitutive principles of soule and body; that are to be joy­ned together, at the day of judgment. And therefore it is, that the soules separate from the bodies thinke not, nor worke in that manner as they did organically in the body: whereupon the Psalmist saies of Princes, that when they die their thoughts perish Psal. 146.4.: and therefore, neither remember they, in that estate, things past; nor are capable of present, under those species and notions, as they did here in the body. So then, he that murders a man, destroies a person; although his distinct natures doe remaine.

Thirdly, a murderer is injurious to God, not onely in breaking his Law, but also in destroying his Image; which is not properly in the body, or in the soule apart; but in the whole person of man, consisting of both soule and body, with their properties personally united: man was created in Gods Image: now, the soule alone, or body alone is not the man, but both united, as is said: so it is apparent, that wrong is done to heaven and earth, by a murderer.

§. 6. Of the originall of murder.

Murder whenee. 1. From our selves.We are to consider, whence it comes that man doth monstrously, First, fall upon his owne kinde, to destroy it; and then upon himselfe. Of murder in generall, mans wicked heart and the devill are the parents: for, the inward principle of motion to that vile sinne; and also, the passive subject entertaining the same, is mans owne wicked disposition inclining him, (by inbred hatred,) to that horrible mischiefe. For out of the heart proceeds murder Mat. 15.19., saies our Saviour Christ: which is a just re­compence from God; that man, for his rebellion and dis­obedience against God, should be given over, in revenge of Gods quarrell, to destroy with his owne hands his owne kinde, and selfe. So that, he that will not agree with God and love him, cannot agree with, nor love himselfe, nor his neighbour.

Satan is the principall and active parent of murder; who was a murderer from the beginning; and now is still, in spite against God and man, a provoker and stirrer up of man to murder; affording him occasions and oppor­tunities to doe the deed; to the staining of the honor of God, and defacing of mankinde; and therefore, murderers are most especially the children of the devill Iob. 8.44.; and obe­dient to him, both in disposition and practise: they that wilfully doe the greater sin, do babitually and dispositively not stick at the lesser; seeing that the lesser are ever, in some sort, comprehended in the greater.

It was an act of impotency. This effect, in mans taking away the life of man, shewes that mans ability lyes specially in spoyling and destroying of Gods handiworks; and argues rather im­potency than power in him; where there is no stronger power of preservation, opposing of him. For, the proper effect of power is entity, or being; and non-entity or not being is the effect of weakenesse. We see that, although [Page 52] a man can kill, yet he cannot restore againe to life; be­cause, it is God onely that hath power over the spirit, and that kills and makes alive againe.

Vse To bevvare of murder. And therefore, all men should be carefull how they take away the life of any man. For, although by repen­tance they may make their owne peace with God, for their murder; yet they can never restore the losse, or damage: none can call back the spirit, but the Father of spirits, to aenimate a dead body: neither hath any man ab­solute power over the creatures, to do with them as he list, but as he is limited by Gods commission and will.

Observ. To terrifie a man from killing himselfe, he ought to con­sider how he is limited and restrained, by his Soveraigne Lord God, from rashly attempting, or medling to hurt the lives of any men, Man is re­strained from murder. whom he may not use, or dispose of, according to his owne self-will'd lust; but, according to the good will of God, who is the supreme and absolute Lord and master of all mankinde, in speciall manner. Also, he is to consider the odionsnesse and punishment of simple murder, It is odious. in any man; and how loath he himselfe would be to doe it, upon any other man: that so he may much more abhorre to doe it upon himselfe: sinnes are more discernable by us in others, than in our selves; as a visible object, close upon the sense of seeing, cannot bee seene so well, as at a greater fit distance: what wee doe see to be unlawfull and odious in others, others doe see to be no lesse, but rather more odious in us, if we excell them in place or personall parts; where there is no acci­dent, or circumstance that may extenuate the same.

A man cannot possibly kill himselfe, but that thereby he is, in the lesser degree of this sinne, a murderer; in state common with Barrabas and others, that murderously kill other men than themselves: and thereby is lyable to the like detestation and punishment, but withall in a farre greater degree, for killing himselfe.

Note. It is remarkeable, that no man can kill or murder [Page 53] another, but withall he must kill himselfe, both soule and body. No man can murder ano­ther vvithout murdring of himselfe. For, by his sinne of murder he stabs his owne souls, and subjects it to the vengeance of God: And also there­by hee makes his person obnoxious to the stroke of justice, by the hand either of God or man, to suffer death for that horrible sinne: according to the threatnings and judgements of God; and the apprehension of the murde­rers owne conscience; and the hatred wherewith all men doe prosecute such detestable persons, as enemies of man­kind, and of humane society Gen. 9.5. Deut 19.12, 13. Gen. 4.14..

§. 1. Of the specificall difference of self-murder.

BEsides the consideration of murder, in a mans kil­ling of himselfe, the third point in the generall de­scription of self-murder is the efficient cause, or meanes of it; and that is a mans owne selfe, by his owne precure­ment; who is also the immediate object of that vile fact; whereof now I am to speake.

Self-murders specificall difference. Here is now the specificall difference of this sort of mur­der, wherby it transcends, and is distinguished from all o­ther murders; and consists in restraint of the act of killing, in regard of its individual object, to a mans own life & self; which is the greatest and cruellest act of hostility in the world: when a man, who by nature is most bound to pre­serve himself, reflects upon himselfe, to destroy himselfe; the horriblenes whereof is so monstrous, that we read no Law made against it, as if it were a thing not to bee supposed possible. And this sinne of all others is most a­gainst the Law of nature, for that self-preservation, armes a man to turne upon others, unlawfully invading him to [Page 54]kill him. And also, it is against that self-love, which is the rule of our love to others; and therefore what wee may not lawfully, in this case, doe to others, we can lesse lawfully doe it to our selves, against this generall law of love; in breaking whereof, specially towards our selves, we violate the whole law, the generall summe whereof is love.

§. 2. Of the evill and greatnesse of self-murder.

Whence it proceeds. This is the malice of Satan, and our own wretched­nesse, to set us at division and enmity against our selves; and in a monstrous manner to make a man both the active and passive subject of his owne action, and utter destruction of himselfe; (the greatest mischiefe that can betide him in this world) and so a mans selfe becomes his owne executioner, by his owne hands, or meanes; principall, or accessary; by command, or otherwise.

Comparison. If parricide be a grievous sinne, as wilfully to kill our owne parents; children; wives; husbands, &c. who are distinct persous from our selves; much more is self-murder abhominable. For, by unitie, things are preserved; and individualls are principally one: and therefore, if indivi­dualls be divided against themselves, the world cannot stand; when things shall cease to be true, and amically disposed to themselves.

§. 3. Of lawfull self-killing.

Lawfull selfe­killing. Of our old man. There is a lawfull and commanded killing of our selves. For understanding whereof, it is to be observed, that every one of us hath in him a self-old-man of sin­fulnesse, lively and powerfull in manifold lusts and wicked actions: of which the Apostle tells us, Rom. 7.5. That when we were in the flesh, the motions of sinnes, which were by the Law, did worke in our members, to bring forth [Page 55]fruit unto death; when the Commandement came sinne re­vived: the living whereof doth kill us.

In this case, even for our owne preservation, it is necessary, and lawfull for us to kill our self-old-man, with the lusts thereof: as the Apostle commands us to mortifie our memhers, that the body of sinne might be destroyed: we should put off the old man. Ephes. 4.22. Col. 3.9. so that we should become dead to trespasses and sinnes, wherein for­merly we were dead.

The kinds of it. This killing of our selves, is metaphoricall and morall; by which death we are made alive: For, if we doe not thus die, wee cannot live: as, the sowne corne must first die, before it can live and grow. Comparison.

Hovv done. 1. In Christ. This our self-old-man is slaine by three severall acts or blowes. First, the same, after a sort, was crucified in Christ, Rom. 6.6. That the body of sinne might be de­stroyed; although, not the individuall persons; but the common nature of mankind aslumed by Christ did suffer death in him.

2. By change of our estate in Justification. Secondly, our self-old-man is killed, by change of our state, upon our grafting into Christ by faith: so that we are, in that respect, said to be dead to the Law, by the body of Christ, Rom. 7.4.6. and that we are dead to the Law, that we might live unto God, Gal. 2.19. this is done at one entire act or blow; in the act of our justification; so, by this death, freeing us from him, that hath the power of death, even the devill.

3. By the Spirit. Thirdly, our self-old-man and the lusts thereof are killed, as touching the dominion and corruption of them, by the Spirit of God, in the act of sanctification: touching which the Apostle tells us, Rom. 8.13. That if we, through the Spirit doe mortifie the deeds of the body, (which is the worke of our whole life,) we shall live.

How we are actors in it. This killing of our self-old-man should be done by our selves, being the executioners of it; by assistance of divine power from God, in three severall acts.

1. First, by our act of savingly beleeving in Christ, where­by our state is changed from death to life.

2. Secondly, by our constant indeavours to be conformed to Gods Image and will, by daily renovation.

3. Thirdly, by our continuall warfare against our cor­ruptions and temptations, touching which, the Apostle saies, that the flesh lusteth against the spirit, and the spirit against the flesh, Gal. 5.17. they are so contrary the one to the other, that there is no living for either of them, but by the death of its opposite: neither is there any peace, untill one of them be dead.

Observe. The use of our Christian armour. Wee should therefore ever use our Christian armour, and imploy our utmost indeavours to destroy our self-old-man; against which, if we doe turne the edge of our spirituall sword to slaughter it, with the lusts thereof, we shall be diverted, not onely from unjustly killing of others, but much more from killing our selves, in any other respect, but when we, as Saul, doe spare the life of this Agag, or self-old-man, it causes us, by a just hand of God, to fall upon our selves; to take away that life of our owne which we should both spare and cherish.

§. 4. Diverse observations from the generall con­sideration of self-murder.

Observ. 1. Man is in grea­test danger. From the consideration of self-murder we may observe: First, that man stands in more danger of destruction, than any other creature: for, no creature is subject to attempts against the life of it, by it selfe, but onely man; who is invironed also with mortall dangers from without, but specially of his owne procurement, by opening the way for others to invade and hurt him, by breaches and armes of his owne making.

2. God vvants not executioners of his justice. Secondly, wee here see that God wants not meanes of execution of his judgements upon man; seeing, he can leave a man to fall upon himselfe, and be his owne exe­cutioner.

Vse. Feare God. The use hereof is, to make us afraid to offend God; or to provoke him to be our enemie; or to live unrecon­ciled with him, destitute of the assurance of his peace and favour.

Distrust our selves. Neither are we over-confidently to trust our selves with our selves; of whom wee have so little assurance for security and safety from self-mischiefe: and there­fore, we are carefully to cleave to God for preservation, praying him not to give us up to our selves, who are mercilesly cruell to our selves, when wee fall into our owne hands: for the neerer that any are linked and knit together in condition, or affection, the more de­sperately opposite they are, when they fall into division; because of the want of a fit medium or mediatour of re­conciliation, betweene a mans selfe and himselfe: what meane is there, either to keepe himselfe from himselfe, or to reconcile himselfe to himselfe, when himselfe is fallen out into murdercus resolutions against himselfe?

§. 1. All perishing soules are self-murdered.

Soule-murder. OF self-murder, thus generally defined, there are two kinds, or specialls; to wit, spirituall, and bodily.

Although some may be said to be murderers of other mens soules, by their scandalous practises; or by their corrupt doctrine, or by depriving them of the meanes of their salvation, and the like: yet no soule can perish with­out the intervening and concurring of the assistance and meanes of him that owes that soule: whereby it comes to paffe, that all soules that miscarry are in some sort, Is also self-murder. self-murdered. [Page 58]For, although it is against nature to desire to bee absolutely miserable, and that he should in his last existing, in his last principles bee undone, or wretched: albeit he may affect the dissolution of his personall sub­sisting, upon intention and hope, by his change, to bee bettered in his future estate: subsisting in his remaining principles: yet he may wittingly and willingly doe that, which may be the destruction of his soule: although he doth not intend that effect; and so commit not direct, but indirect self-soule-murder.

§. 2. Spirituall self-murder defined.

What spirituall self-murder is. Now, that wee may know what it is: Spirituall self-murder is the killing of a mans soule, or spirituall life by himselfe, or his owne meanes.

That which distinguishes this from bodily self-murder, is the subject killed, which is the soule, or spiritual life: not that the soule, essextially considered, or its naturall life of being, and acting in it selfe, can bee destroyed by man, whereby it ever lives, to be capable of eternall misery, or glory. For, such a death it cannot die, without being reduced into nothing, and quite extinguished, in regard of the spirituall simplicity thereof, void of composition, and the nature of it is an act: but this death is onely of that superadded supernaturall beatificall life of grace and glory; whereof a man may misse and come short, and be guilty of the losse thereof, although he were never per­sonally possessed of it: as those that are said 1 Tim. 1.19. to have put away faith and a good conscience.

§. 3. Of soul-murder, by deprivation of life.

Tvvo degrees of it. 1. Of soul-murder there are two degrees: the first is depri­vation of spirituall life, which is poena damni, or punishment of losse: 2. the second is subjection to misery, in positive [Page 59]manner, which is called the second death; and is poena sensus, or punishment of sensible feeling; because, man was indowed at first, as it were habitually, with a spirituall life; in gracious indowments, and communion with God: and now, by mans owne fault, that habit of spirituall life being destroyed, it may be truly said, that hee himselfe hath killed it; in regard that he was radically and im­plicitely in Adam; when he first destroyed and lost the same.

§. 4. Of mans deficiency to be saved.

Meanes of mans depriva­tion of [...] all life, his deficiency.The principall meanes of mans deprivation of this spirituall life is, his neglect of meanes, when himselfe is the immediate cause and procurer thereof, by his owne deficiency: and that two waies.

1. In Adaw First, as he is originally confidered in Adam, who was the roote of mankind, and whose first sinne and effects thereof are equally reckoned to bee all mens in common, who then were in him: and so, thus radically in Adam all men have deprived themselves of spirituall life, by their owne act of neglect of eating of the tree of life, and of others permitted for their use, and by their eating of the forbidden tree of knowledge of good and evill.

2. By himselfe personally con­sidered. Secondly, as he is personally considered by himselfe, a man may deprive himselfe of spirituall life, and so in that respect be a self-murderer of his soule; which is done by his voluntary omission of duties, upon which life is pro­mised: every man is dead in trespasses and sins Ephes. 2., and thereby subject to death: but the Lord hath abundantly provided us of meanes to advance us to life; which if we do wilfully neglect, or contemne to use (there being no other safety,) of necessiry wee must perish, and bee guilty of our owne destruction; as were the Iewes, by rejecting of the Gospell, Act. 28.25.

Foure-fold omission. Of this degree of self-soule-murder or deprivdtion of life, a man may bee guilty, by a foure-fold omission of things, that ought to be done by him, for his salvation.

1. Neglect of the outward meanes. First, when a man willfully neglects the conscionable and diligent use of the outward ordinances of Gods word, worship and Sacraments; the blessed meanes of life appointed by God; without which no man of discretion in the visible Church can be saved: the Apostle, Rom. 10.13. limits salvation to calling upon the name of the Lord; which cannot be without hearing of the word of God.

This neglect of spirituall meanes is either, by not go­ing where they may be had, and sincerely used: or, if hee may have them, his neglect may be in not frequenting, and carefully using them, in conscionable manner; nor submitting himselfe to bee wrought upon; that he may be moulded in the forme and frame of the word Rom. 6.17.. But, doth come to the meanes; either with a prejudicate opi­nion against the truth; or with a resolution to continue still in his unregenerated estate; and in his sinfull courses: as those that with their mouth shewed much love; but their hearts went after their covetousnesse, Ezek. 33.31. and as those that Ieremie speakes of, Ier. 18.12. who said, Wee will walke after our owne devices; and wee will every one doe the imagination of his evill heart: such persons are as guilty of their owne damnation, as a man is of self-murder of his body, that out of stubbornnesse, or sullennesse, will not eate, but in the midst of plenty starve himselfe to death.

§. 5. Of mans neglect of the power of the meanes.

2. The contempt of the power of the meanes. The second omission, procuting deprivation of spiritu­all life, and so consequently effecting self-soule-murder in that degree, is a mans contempt and regardlesnesse of the spirituall efficacy and power of the meanes; for inward change of his spirituall and morall state and con­dition; [Page 61]and for power of enabling him to all holy pra­ctise of life and conversation; whereby he may be borne againe, and be made a new creature Iob. 3.3.: which is a thing most necessary and availeable for salvation, Gal. 6.15.

Such men are either, utterly carelesse and regardlesse of grace and spirituall life; from their undervaluing of the worth of it, or from their esteeming of the same to be needlesse.

Or else, they harden their hearts, as did Pharaoh, and set themselves against the power of the Word; that it may neither enter into their hearts, nor make any divine change in their states or lives; as if they had made a league with hell and death.

What be those Contemners. Such, are ever learning, but never attaine to saving knowledge; they are ever sowing, but never reape; they are ever in the hand of the workeman, but are never framed anew: they are fairely featured by some outward profession, but are without life and sound grace: the reason hereof is, because such an one rests upon and plea­ses himselfe in his owne sufficiency, using the meanes, without consideration of the end why God gave the meanes, and why we are couse them; and without look­ing and seeking to God, for a blessing upon the meanes, that they may be effectuall to his salvation.

§. 6. Of mans defect in obedience.

3. Want of obe­diencs. The third omission, whereby a man excludes himselfe from this spiritnall life, and so consequently subjects him­selfe to spirituall death, is wilfull want of obedience to Gods word; and that in a double respect:

1 Evangelicall. First, in regard of the Gospell; when he doth not sa­vingly beleeve in Christ, as the Gospell requires: but re­maines in privative unbeliefe; whereby a man is destitute, or deprived of Christ our life and Saviour; For, we are frequently said to live by faith Habak. 2.4. Heb. 10.38. Rom. 1.17.: and therefore, without [Page 62]it we are dead: and so, such as do not savingly beleeve and repent, (which are the acts of Evangelicall obedi­ence,) doe deprive themselves of salvation, through their owne default: which is evident, because they are wil­lingly impenitent unbeleevers, resisting the motions of the word and Spirit; not sorrowing for, nor striving against their unbeliefe and hard impenitency of heart; but are secure, and doe please themselves therein.

2. Legall. Secondly, want of obedience to Gods word, that de­prives us of life, is in respect of the law; in omitting of performing and doing the affirmative Commandements thereof, upon observation whereof all the promises of life eternall are intayled, so that without the same wee cannot be saved: and therefore we should keep the Com­mandements as our life: the want of obedience to the affirmative Commandements excludes from life; as the breaking of the negative Commandements subjects the transgressors to destruction.

§. 7. Of the reasons of defect of obedience.

Causes of vvant of obe­dience.There are foure speciall causes of mens neglect of the affirmative Commandements, both of the Law, and Gospell.

1. Omissions. First, because the sinnes of that kind are but omissions, which are not so contrary to God, nor doe so much trouble the conscience, as siunes of commission: neither do the affirmative Commandements binde ad semper, to the ever doing of them all at all times: and therefore, intermission being next to omission, men doe easily fall from the former into the latter.

2.Carnal reason. Secondly, because, carnall men would subject Gods Lawes and ordinances to their owne naturall reason, which neither allowes, nor likes the spiritualnesse, nor strictnesse of Gods Commandements: such men doe give dispensations to themselves for carnall moderation, or [Page 63] omission of duties: as Naaman the Syrian did, 2 King. 5.18. pleasing themselves therein; so long as their owne wit can coyne them excuses, evasions, and pretenses, that they may preferre their owne will and waies, before Gods wisdome and Lawes.

3. Contrariety of nature. Thirdly, because mens owne naturall dispositions and course of life, are contrary to the vertues commanded: therefore, in favour of their old man of sinne, that raignes in them; they forbeare to do what may crosse or hurt the same: Compatison. as the naturall mother that would not have her owne child divided, 1 King. 3.26. the law of sinne with­in them, prevailing against the Law of God and his Spirit: neglect of duties and vertues ever attends upon their opposite contrary master-raigning sins.

4. Prosit and pleasure. Fourthly, because that the observation of the affirma­tive Commandements doth more crosse a mans profit and pleasure, and brings him under more opposition and hatred of the world, than the keeping of the negative Commandements doth; he, therefore, is the more apt, and inclined to omit the duties of the affirmative, as more troublesome to observe, because, they doe include the observation of the negative; and are more subject to the censure of men, being more sensibly discernable than the negative: and doth make a greater distance and difference from the world, than bare omission of evill: because, do­ing of morall good puts a man into a remoter extreame from worldlings and unconverted persons, than only not doing evill.

§. 8. Of grace dying by mans neglect.

4. Neglect of cherishing grace. The fourth omission, whereby a man deprives himselfe of eternall life; is neglect to cherish and foment the graces of Gods Spirit, begun to bee wrought in him by the meanes; but lets them die, before Christ bee fully formed in him; The reason. because, he doth not constantly and con­scionably [Page 64]use the meanes, to perfect them both in their nature and degrees; neither doth improve and exercise the talent and gifts that hee hath; but suffers them to perish, in languishing idlenesse: nor doth he indeavour to approve himselfe to God in all sincerity and holinesse, according to the utmost of his power; nor yet encou­rages himselfe to aspire after perfection; by the conside­ration and hope of everlasting glory: we should be care­full and industrious that we lose not the things that wee have wrought, 2 Ioh. 8. For, those onely that hold out unto the end, shall bee saved Mat. 24.13.: by neglect and sloth, that life of grace languishes and dies; which wee might seeme to have; and might be, in some degrees and motions of the Spirit, begun.

Vses. The uses of this point of doctrine touching this de­gree of self-soule-murder by omission of the meanes of life, are diverse.

§. 9. The harme of omission of duty.

1. Omission de­prives men of life. First, to informe our judgement, wee may see that by this neglect and omission, a man may cut off himselfe from spirituall life; and be, in this degree, a self-murderer of his owne soule. Want of grace deprives a man of happi­nesse: as the Virgins want of oyle Mat. 22.12.; and the mans want of his wedding garment, excluded them from the pre­sence of the Bridegroome and 25.12..

It is not enough that a man be not an ill man, by sins of commission against the negative Commandements of God; except he be also a good man, by his conformity to GODS affirmative Commands. For, it is requisite, that as a man would, not onely not be damned in hell, but would also bee glorified in heaven; that hee bee not onely carefull to avoid the sins, that may subject him to the former; but also, that he doe embrace the vertues, and doe the duties, whereby hee may be fitted for, and ad­vanced [Page 65]to the latter: and as a man is made capable of ver­tue and glory, so should hee not onely labour to be cleare of vice; but also to be indowed with vertue and holinesse.

Negative righteousnesse. Negative righteousnesse, in abstinence from sinne, (whereof bruits and inanimates are free,) is an impro­per and lame righteousnesse; which is next to a non ens; so long as it is not accompanied with vertue. Omission of good duties is a more generall meanes of destruction, in exclusion from life eternall, than commission of evill. for, many doe die before they are able to doe actually any evill, and many others have beene civill harmelesse men; (as the Philosophers) and yet perished. For, except our righteousnesse doe exceede the righteousnesse of the Scribes and Pharisees, wee shall in no case enter into the Kingdome of Heaven Mat. 5.20..

And againe, commission of evill is ever accompanied with omission of the contrary good; but omission of good is not alwaies so accompanied with commission of evill; as we see in Infants: the greatest losse and mis­chiefe, that can betide us, in our deprivation of life and happinesse; which consists in the fruition of God that is infinitely good; and is lost by want and omission of good; for, without holinesse none shall see God.

Punishment of damage grea­ter, than of fee­ling. The losse of eternall life is poena damni, the punishment of damage, which is farre greater than the punishment of feeling, and smart; (although it bee not so to mans seeming:) therefore, Cain complained that he was cast out from Gods presence Gen. 4.4.: because, the objects doe so farre differ, as finite and infinite: and the glorified in Hea­ven shall be more affected with that happinesse that they shall possesse; than the damned in hell can be, for that sensible misery, that they shall suffer: both, in respect of the differing degrees, and also of the natures of the things: but, punishment of damage, and privation of life and happinesse proceeds from want and omission of good, whereof wee are to beware.

§. 10. Of indeavour after spirituall life, and of the lets thereof.

2. The second use is, to stirre us up to indeavour after life spirituall, both to get and keepe it; by the conscionable use of the meanes thereof: For, as God gives not this life, without our using of appointed meanes: so, these meanes are within the reach of our power; and none do perish, but such as are wanting to themselves therein. For, no man perishes, or is saved by an absolute decree of God, without respect to his owne courses, in the ac­complishment thereof: as, Act. 13.48. it is said, that as many as were ordained to life, beleeved.

By a mans constant carefulnesse, in the use of the meanes, and walking in the waies of salvation, it is appa­rent, that he is appointed to life, as the Apostle tells us, 1 Thes. 1.4. Knowing your election: for, our Gospell came unto you in power &c. this life is worth the labouring for; if we doe our parts for a thing of that price, we may have assurance and comfort of it, against the servile feare of the contrary death.

Letts. The lets and hinderances of this endeavour, and the causes of this omission, whereby men deprive themselves of this spirituall life, are specially three.

1. Perverted judg­ment. First, a perverted judgement, and stupid understanding, undervaluing the worth of that life, as not so excellent, and necessary as it is; it being not subject to our present naturall senses, nor regarded by the world.

2. Mis-placed affections. Secondly, the preferment of the world, in the profits and pleasures thereof, before it; in place or degree; after which, ungodly men doe more eagerly hunt, and therein have more content; because, they have the same in pre­sent possession, and it agrees best with their estate and disposition: insomuch that it may be said of such men, [Page 67]that it is better to be their bodies than their soules; as the Emperour said of Herod, Macrobius. that it was better being his hog, than his Son, because he killed his Son, but spared, and fatted his hogs.

3. Presumption. Thirdly, groundlesse presumption, that either he hath that life already; or, that he hath time enough to get it long afterwards; or, that it may be easily had without meanes, or at least without so much adoe; makes a man to omit endeavouring after it in due time, in use of the meanes: and so he misses that life.

§. 11. Of spirituall self-murder by subjection to death, through commission of evill.

The second degree of self-soul-murder. The second, degree of self-soul-murder is subjection to spirituall destruction, in damnation and everlasting misery: whereof man himselfe is the efficient meritori­ous cause, by his owne activity in committing, and wil­fully doing those sinnes, for which death and destruction is threatned Ezek. 18.4., and is assuredly inflicted upon the impe­nitent perseverers therein. For, as by a mans omission of his duty he deprives himselfe of life; so by his com­mission of sinnes hee subjects himselfe to the contrary death: the former being as terminus à quo, the terme from which men move, the latter as, terminus ad quem, the terme to which they move: both which are insepa­rably united in the same person; in whom, thereby, this spirituall self-murder is consummate, to the highest per­fection, or degree of it; whereby it properly may be called self-soule-murder.

§. 12. Of the meanes of destruction, by breaking the Law.

By sins of com­mission.The deadly meanes, whereby men kill their owne soules, and subject the same to eternall positive de­struction, [Page 68]are the sins that they wilfully commit, and continue in; in such kinds and degrees, and manner, as can­not consist in them with grace and salvation: and are of two sorts.

1. Against the Law of ne­gative com­mands. First, such as be against the prime law of Nature, by transgressing the negative Commandements of God; whereby the transgressours doe subject themselves to that punishment, which is called poena sensus, or punish­ment of smart, or damnation in hell. For, by sinne entred death, Rom 5.12. Rev. 21.8. Prov. 19 16.

The properties of soul-mur­dring sinnes. The properties of the course and sinnes of Commission, whereby a man becomes guilty of self-murder of his soule, are foure.

1. They are grosse. Although the nature of all sinnes be mortall, deserves death, and disposes a man for it, yet those that be of the grossest kinds, and in the highest degrees of exorbitancy, such as Hosea speakes of, cap. 4.2. are specially said to be mortall, for their extreame contrariety that they have to God and his justice; their inconsistency with grace; and for their apting and disposing of those to destruction, that live in them; so that, by committing such sinnes men doe cast their owne soules into the gulfe of perdition.

2. Wilfull. Secondly, when they that commit those sinnes, or any of them, doe willingly doe the same; and live in them, against the light and checks of their owne consciences; as our Saviour charges the Pharisees, Iohn 9.41. then are they self-condemned; and do wittingly destroy their owne soules without excuse of ignorance, or of want of power to have avoyded the same: seeing, as there is, in some, naturall notions of the Law in the minde, such as the Gentiles have, Rom. 2.14. So likewise, all men have some remainder of power to forbeare sinnes, in their grossest kinds and degrees; if they were not wanting to themselves: and therefore, as all men, specially the wicked within the Church, shall be judged by the Law; so they shall have nothing to plead, to excuse why they should [Page 69]not be damned, for their grosse transgressing of it.

3. Obstinate. Thirdly, when men commit those sinnes, with eager­nesse and delight, from and upon advised judgment, and wilfull resolution; with contentment in the acting of them, and defending, or excusing them, when they are done; as did Saul, 1 Sam. 13.12. and do fall to opposing, censuring, and condemning the contrary course of vertue and godlinesse, in the persons that doe practise the same; whom, therefore, they hate and persecute 1 Thes. 2.15.: such persons are in a course of destroying their owne soules, by setting themselves, with a high hand, against God; provoking him to his face, to fall upon them for revenge.

4. Presevered in. Fourthly, by this course of sinning, a man murders his own soule, when he goeth on, and incorrigibly perseveres therein, passing from evill to worse; hardning his owne heart, against all reproofes, and amendment; storming against, and abusing all the meanes of his recovery, to his deeper plunging in wickednesse, and destruction; for, although hee would willingly misse hell, and bee rid of the guilt of his sinne, that troubles his conscience some­time; yet, the corruption, and practise thereof he loves and entertaines: which is sweet in his mouth, and which hee hides under his tongue, as Zophar saies Iob. 20.12.: as upon per­severing in well doing attends eternall life; so unto them that are contentious, and doe not obey the truth, but obey, and continue in unrighteousnesse, indignation and wrath is their portion; and tribulation and anguish shall be upon every soule of man, that doth evill, Rom. 2.6, 7, 8, 9.10.

§. 13. Of the causes of mens adventure upon sinfull courses.

Reasons of mens so living. The reasons, why men do so desperatly venture upon such deadly courses, and continue in them, to the destru­ction of their owne soules, are specially two.

1. Seeming good. First, because the same seemes good to them; in regard of the blindenesse of their minds 2 Pet. 1.9., that cannot truly discerne things that differ; and in regard of their un­regenerated affections, which do sympathize and comply best with such courses; and because they are self-deceived, by a seeming goodnesse of profit, or present pleasure in them; which they preferre before true morall goodnesse; and therewithall do rest and content them­selves, in the ignorance and want of better comforts: but a wise man will beware of self-deceit; by trusting to his owne opinion, or sense; considering that there is a way that seemeth right to a man; but the end thereof are the waies of death, Prov. 14.12.

2. Want of faith. The second cause of mans boldnesse, in adventuring to run an unlawfull course with the perill of the dam­nation of his soule; is want of true faith to beleeve the threatnings of God in his word against the same; or, at the least, they suppose that the judgments will not be so bad and intolerable, as is given out; or, they hope they shall escpe them; or, they comfort themselves with conceit of their fellowes company; and doe imagine God to be all mercy, and no justice: the reason hereof is, both their not discerning, nor regarding of the spirituall judg­ments of God upon them; which are the greatest and worst, and such as they see not sensibly; and also, because sentence against an evill worke is not executed speedily; therefore, the heart of the sonnes of men is fully set in them to doe evill, Eccles. 8.11. the flourishing of men in their owne ill condition hardens them, and staggers the godly Psal. 73.12, 13..

§. 14. Of spirituall self-murder, by sinning against the Gospell.

The second kind of sinnes of commission are against the Gospell. The second kind of soul-killing courses, are sinnes committed against the Gospell; which is the only remedy [Page 71]given for transgressors of the Law, that when they are condemned for their disobedience to the Law, they may be saved by their obedience to the Gospell; with­out which they cannot but perish.

This Evangelicall obedience differs from legall obe­dience, in foure points.

1. Obedience of the Gospell differs from obedience of the Law. Done by Christs power. First, whereas legall obedience is originally required to be done by a mans owne power and strength; Evange­licall obedience is to be done by us, through the power of Christ and his Spirit working in us, and by us; inabling us above the power of nature.

2. Acceptable with infirmity. Secondly, no obedience of the Law is acceptable to God from those doing it, as under the Law, for justifica­tion by their workes; except the doers thereof be pure from inherent corruption, and doe their actions in their highest degree of morall perfection, without any defect therein: but, for the obedience of the Gospell, it is accepted by God, from the hands of sinfull men, as perfect, if it be in truth and sincerity, although accompanied with many involuntary defects, in our beleeving and repenting.

3. It includes le­gall obedience. Thirdly, perfect legall obedience, yea any obedience of the Law, as legall, whose performance respects justi­fication; excludes Evangelicall obedience; with which, in that sense, it cannot consist: seeing, justification both by workes and faith, both by the Law and Gospell, are in­compatible, as the Apostle proves, Rom. 3.28. Gal. 2.16. But, Evangelicall obedience includes legall obedience, as inferiour and subordinate to it: for, there is an Evange­licall use of the Law under the Gospell, both, for prepara­tion to the beleeving of it; and also, for sanctification of life ordered thereby, by assistance of power from Christ; for manifestation of the truth of Gods grace in us; to the workes whereof, although imperfect, a reward is due.

4. It respects sal­vation by another. Fourthly, the obedience of the Law, by it selfe con­sidered, respects salvation by way of morall works in our [Page 72]selves, but the Gospell respects the same, by way of appli­cation of merit from another, to witt, from Iesus Christ: the Law cannot cure nor excuse the transgressions com­mitted against the Gospell; but the Gospell can heale, and deliver us from the sinnes and judgements of the Law, whatsoever they have beene: and therefore it is, that the transgressors against the Gospell, are in farre more danger of destruction therby, than by their sins against the Law.

§. 15. Of Infidelity.

Sins against the Gospell. Of these soul-killing transgressions against the Gospell there are foure branches.

1. Infidelity. First, positive unbeliefe, or infidelity, when a man will not beeleve savingly in Christ, to have him to bee both his Saviour and Lord: neither beleeves truly the Gospell, in its full latitude and contents, although litterally hee knowes the same, but holds and beleeves deceitfull er­rors, defending the same, and applauding himselfe there­in: and therefore, seeing that now there is no salvation but by true faith in Christ, those that will not so beleeve, according to the Gospell must needs perish Iob. 3.18.

1.Causes of infi­delity.The chiefe causes of this infidelity, are, First, an innated habit to beleeve error, before the truth.

2. Secondly, our carnall reason, deceitfull fancies, and humane presumptions, upon false principles, overswaying our faith, contrary to the word of God, whereby men turne aside to their owne crooked wayes, and perish (as it were) in the gainsaying of Corah Psal. 125.5. Cure.. For prevention of this infidelity, I conclude with the Apostle, take heed bre­thren lest there bee in any of you an evill heart of unbeliefe, in departing from the living God Heb. 3.12..

§. 16. Of Impenitency.

2. Impenitency. The second kind of sinnes against the Gospell, whereby [Page 73]men kill their owne soules, is finall impenitency; when they neither care, nor indeavour to repent for their sins past; nor to reforme their lives, for time to come; but goe on in their sinnes, out of love, or carelesnesse of them: remorse for sinnes, in respect of the punishment of them, is not true repentance, if it bee not specially for the offence of God by them, and if a man bee sorrowfull for some grosse sinnes, committed by him, and doe re­straine his practise therefrom, it is not sound repentance, so long as hee is not grieved for his sinnes of omission; nor makes conscience to doe his duty, in keeping the affirmative Commandements of God. Of the danger of this course of impenitency the Apostle Paul gives his censure, in these words: But after thy hardnesse and impenitent heart, thou treasurest up unto thy selfe wrath, against the day of wrath, and revelation of the righteous judgements of God, Rom. 2.5. Cure. To prevent this impenitency, we must beware of custome in sinne, and of slighting our spirituall estates.

§. 17. Of the sinne against the Holy Ghost.

3. The sinne a­gainst the Holy Ghost. The third branch of the sinnes against the Gospell, whereby a man kills his owne soule, is the sinne against the Holy Ghost: which consists in hating, and opposing the knowne saving truth of the Gospell Mat. 12.31., and is called a sinne unto death, 1 Ioh. 5.16. from which there is no recovery; not onely because it is ever accompanied with finall impenitency; but, specially, for that the nature of that sinne is so directly against the meanes of salvation, that thereby a man cuts himselfe utterly off from it; and deprives himselfe of the suffrages and prayers of the Church 1 Ioh. 5.16.: every sinne disposes a man lesse or more to this sinne; which is the transcendency of all sinnes; and therefore, that all men may feare, and not presume upon any sinfull course, God hath set bounds to his mercy, how [Page 74]farre, in what cases, and to whom he will shew the same, and in what cases, and to whom not. It behooves all men, as they would escape damnation, to beware of this sinne; which at last often causes men to lay violent hands upon themselves, and to end their lives in despe­ration. The sinnes neere approaching to it, are those that men doe wilfully, with a high hand, commit, and stand in; with hatred and persecuting of the contrary ver­tuous courses in others. Cure. To avoid this sinne against the Holy Ghost, wee must be carefull that wee sinne not pre­sumptuously; nor hate goodnesse, and good people.

Things ob­servable in it.It is (by way of enlargement) further to be observed, that this sinne against the Holy Ghost is both incident onely to persons inlightned, with certaine knowledge of Christ and the Gospell, Heb. 6.4. by the Spirits illumination; and are indowed with some competent measure of Evan­gelicall graces, by the power and worke of the Holy Ghost: and also, that the nature of it consists in an ob­stinate malicious opposition of Iesus Christ and his merits, and of the Gospell, and of Evangelicall grace and goodnesse; against divine light and convincing illumina­tion of the Holy Ghost, in those that doe it; who, in their very act of their opposition of Evangelicall truth, and the professors and obeyers thereof, doe the same, with malicious refisting the very motion, working, and per­swasion of the Spirit within them to the contrary, at that very instant.

Observ. Many more doe now, in the time of the Gospell, com­mit this sinne against the Holy Ghost, How many now do com­mit it. than could doe it in the time of the Law: and, many now doe come so neere unto it, that they fall into the desperate estate of impenitencie, and of a reprobate sense; in regard of the clearenesse, and abundance of the light of the Gospell; contrary to which, and to their owne conscience, they runne with greedinesse to all excesse of wickednesse and prophanenesse; with hatred and opposition of goodnesse; [Page 75]and of the power of the Gospell; and of those, in that respect, that are godly. Note. None that are affraid they have committed the sinne against the Holy Ghost; or, are troubled about it; or, grieved for it, can (in that case,) commit it; neither have committed it: because, this sinne is done with the whole consent of will, and sway of affections in a totall Apostacy, with impenitency, and unreconcileable hatred, and persecution of the truth of the Gospell, and of the professors thereof.

§. 18. Of Apostacy.

Finall Apostacy. Fourthly, the soule murdering sinnes, committed against the Gospell, are, apostacy, from the profession, or power of it; occasioned by an evill heart of unbeliefe, by the profits, honors, pleasures, or examples and tempta­tions of the world; in those that are hypocrites and un­sound: as were Demas 2 Tim. 4 10., and Simon Magus Act. 8.21.: and by renouncing of God and the Gospell, by compact, explicit or implicit, with Satan; as Witches and Magitians doe; resigning their soules to him, and to eternall destruction. Where it is to be observed, that Apostates (in Gods just judgement) not onely runne into all excesse of impiety and prophanenesse; but, doe also become most bitter haters, and persecuters of the profession and professors; which formerly they seemed to embrace; being not content to perish themselves, but also are grieved that any should bee saved, and stand fast in the truth. A­postates are hardly ever recovered, and their damnation is greater; because, they fall from a higher pitch than other men; and against more meanes of knowledge, and reluctancy; whereby they are self-condemned; and often, at last, end their dayes in despaire: graduall apostacy, or relecting in the power and wayes of god­linesse, is incident to the godly, and recoverable, as wee see Revel. 2.5. and therefore, is not comprenended in this [Page 76]ranck of soul-killing-apostacy, which is not fallen into at once, but by degrees. To persevere in the truth, we must labour to be sound in the faith, and to love, and delight in the truth, above all things.

The difference of sinnes. Although, it is certaine that all sinnes are damnable for nature, in regard of their contrariety to God and his Law; and are also of a condemning property, in respect of their merit of due punishment of damnation: For, the soule that sins shall dye: Ezek. 18.4. yet, all sinnes are not alike, (as the Stoicks affirme:) but, some are more mischievous, and more repugnant, than others, to God himselfe, and to our salvation, and to the good of others; and are more incompatible with justice, and charity, than others are: as Idolatry, perjury, &c.

§. 19. Of the malignity of the sinnes against the Gospell, above those committed against the Law.

Sinues against the Gospell worse than against the Law.The sinnes that are done immediately against the Gospell, are more dangerous and worse than those that are committed immediatly against the Law, whereof I will give three reasons.

Reasons. 1. First, for their nature; they are of a higher straine than the sinnes of the Law, as the Gospell is more eminent, than the Law, which is intimated, Heb. 10.28, 29.

2. Secondly, these sinnes against the Gospell are done, with more opposition against more abundant meanes and grace, by those that now live in the Church, than the sins of the Law: as Paul manifests to us, 2 Cor. 3.8.

3. Thirdly, the sinnes against the Gospell are committed with farre more inevitable destruction, than the sinnes against the Law: for, if a man doe sinne against the Law he hath the Gospell as a City of refuge to flee to, to save him from the killing and damnation of the Law: but if a man doe sinne (as aforesaid) against the Gospell, there remaines no further meanes, or hope of safety, but a [Page 77]fearefull expectation of eternall destruction, by his own wilfull procurement; murdering his owne soule.

Observe. From the consideration of the aforesaid sins of Com­mission, against the Law and the Gospell; with their dead­ly effects, we may observe,

1. Sin costs deare. First, that there is nothing that costs so deare as sin: it selfe is a thing of nought, but wonderfully deare to buy and possesse: and therefore before we meddle with it, we should consider the price of it; whether we be wil­ling to die eternally for it; otherwise abstaine from it.

2. To have our wills brings destruction. Secondly, we may see, that we cannot have our own wills in sinfull courses, but with the destruction of our soules: our folly is seene in undoing our selves by our owne workes and wayes; so that a mans course of sin­ning, and following of his lusts, is indeed but a course of Gods heavy spirituall judgements upon him; wherein he is rather to be pittied, as miserable; than to be envyed as formidable: God will have his will in mans destructi­on; when man will not let God have his will in his Com­mandements.

§. 20. The improvement of the knowledge of spirituall self-murder.

Vses.The Vses of the knowledge of the aforesaid spirituall self-murder are specially Foure.

1. Sin is a course of self-murder. First, It serves to informe our judgement, what to think and esteeme of the sinfull and carelesse courses of many, that live wilfully and impenitently transgressing both Law and Gospell: namely, that the same is a vile course of self-murder of their own soules; for, by those courses onely, men doe perish: and in those courses none escape destruction as one sayes, Picol. Vitium est non ens, & recessus ab ente, & vivus interitus ipsius esse: & virtus est vita ipsius esse. Vice is a non-ens, and a departure from entity, and a living destruction of beeing it selfe: whereas vertue is the [Page 78]life of being. For, although such men intend not direct­ly to destroy their owne soules; but to indulgere genio, and live in self-content and pleasure; yet the courses that they directly intend & prosecute, being such as, of them­selves, destroy the soule, which thing they know and are warned of, they are no lesse self-murderers of their soules, than they that (intending to prevent, or ease them­selves of some present evill,) doe cut their own throats; by a lesser evill (as they thinke) preventing a greater: and therefore, such are infamous self-murderers; and cannot at the day of judgement be excused therefrom, by charging the blame of their destruction upon any others: And, Numb. 13.36. especially such persons as live under the light and profession of the Gospell, in such sinfull courses and transgressions, are most guilty; and shall be most deepely damned in hell; having least to plead in excuse for them­selves; and therefore our Saviour sayes that it shall be easier at the day of judgement, for Tyre and Sidon, than for such. Mat. 11.22.

Vse 2. Spirituall self-murder is most hainous and damnable. The soule kil­led. The second use of the point is, to shew us that this spi­rituall self-murder, is farre greater and worser, than men ordinarily thinke it to be, which is apparent in three respects.

First, In regard of the thing killed; which in spirituall self-murder, is the soule of man, that is much more ex­cellent than the body; both for the nature of it, that can­not be valued with earthly things; and also for the use thereof rationall, and spirituall, whereby man excells all other earthly creatures: and, by the murdering thereof, he dejects himselfe, in state beneath them all, in misery and contemptiblenesse.

2. The body with the soul killed. Secondly, for that they that kill their owne soules, doe consequently thereby also kill their owne bodies; be­cause the body partakes in estate with the soule Rev. 20.15., and so are both cast into hell: Mat. 10.28. the nobler part drawes the other into identity of condition.

3. The quality of this kinde of self-murder. Thirdly, it is the worst of murders, in regard of the quality of the death it selfe: this murder of the soule is spirituall and eternall, not onely depriving a mans self of spirituall good: but also subjecting him to all misery of sense and smart; that the idevill himself, the capitall ene­my of mankinde cannot doe, nor desire worse to man, than (in this case) he doth to himself. Murder of the body, although it be vile and odious; yet, of it self it is but a privation from temporary good, leaving the body without sense or feeling of evill, and at the last day the body shall be raised againe to life, in the union of it with its owne soule, and therefore of all self-murderers the self-soul-murderer should be most miserable.

Vs 3. Endeavour to be saved, and preserved from soul-destructi­on. The third use is, that as all men by naturall instinct do desire to be saved, and to escape hell and damnation, we should be carefull to use the meanes, and to walke in the way, whereby wee may attaine to life, and avoide de­struction: for both are diversly entailed unto, and de­pend upon severall contrary courses, and appertaine to men of contrary lives and qualifications, without the which they cannot have the same. Although that many men doe divide the end from the meanes, supposing that, notwithstanding their unregenerate estate, and wicked lives, they shall escape destruction; and that, although they neither love, nor practise goodnesse, they shall bee saved and doe well enough: and so flattering and self-beguiling themselves in their owne courses, they run se­curely, and precipitate themselves into perdition: and therefore, I conclude with Solomon, Let thine eyes looke right on, and let thine eye lids looke straight before thee: ponder the path of thy feete, and let all thy wayes be esta­blished: turne not to the right hand nor to the lest: remove thy foote from evill. Prov. 4.25.

Vse 4. Our courses in this life fore­shew our estates what they shall be in the world to come. The fourth use is, to direct us how we may rightly judge of our selves, and of our spirituall estates, and fu­ture ends, by the courses that we take. If the same bee [Page 80]deadly wayes of sin that we doe embrace and persist in, then must we die: and as those courses are of our owne voluntary choise, so cannot we blame any, but cry out of our selves and our owne wayes, as did the Prophet, Woe unto us that we have sinned. Lament. 5.16. that so in time we may labour to prevent our destruction by spee­dy repentance.

Againe, if our wayes and state be good, and such as life is promised unto, wee may have assurance and com­fort: that upon our perseverance, we shall have happi­nesse and life eternall.

So that we need not pleade uncertainty and ignorance of whether we are going to heaven or hell; or whether in the state or course we live in, we shall be saved, or dam­ned; seeing that the Scripture makes it manifest what shall be the reward and event of every man; according to the state and course he lives and dyes in: that we need neither put off the knowledge, nor the blame, or cause of whether we shall be saved or damned, upon our praede­stination; when wee doe determine the same in the ac­complishment thereof, by our owne courses.

§. 1. How bodily self-murder is defined and dif­ferenced.

NOw we are to prosecute the second branch of self-murder; which is called bodily self-murder; and is thus defined.

Bodily self-murder is the killing of a mans owne body, in destroying of his naturall life; by himself, his owne volunta­ry meanes, or procurement.

This kind of self-murder is differenced from spirituall self-murder, by two things. First, by the object that is killed; in this the soule and spirituall life is destroyed: in that, the body or mans naturall life is undone.

Secondly, they differ in the meanes and manner of killing of them; the soule, or spirituall life is slaine, by spirituall and morall meanes; the body, by naturall, or bodily self-willed waies.

§. 2. Of Mans body and its works.

Touching the body of man, in this case, we are to con­sider three things.

1. Considerati­ons. First, that it is an essentiall part, and not onely an integrall part, constituting the person of man; without which he cannot be a man, personally considered: and therefore, by killing of his body, he destroyes his person, that it ceases from being, or subsisting in this world.

2. Secondly, the body of man is the organ or instrument, whereby the soule works organically: and therefore, hee that kills his owne body destroyes all those works, that the soule was to worke in it; and which it cannot doe, without it.

The soules morall workes in the body. 1. The morall organicall works of mans soule in the body, are of three sorts. First, such as immediatly in­tend, and concerne the advancement of the glory of God, in this life; where, the living, and not the dead, do praise him.

2. Secondly, such works as are serviceable for the morall and spirituall good of the person himselfe; which is to bee attained and procured by life; before we can come to en­joy it by death.

3. Thirdly, such works as promore the good of the Church and Common-wealth; of both which every Christian is a member; and can, onely by his life, and not after death, benefit the same: so that, by killing himselfe, [Page 82]a man wrongs God, himselfe, the Church and Common-wealth; in bereaving them of that service and good, which they all might have by his life.

3. Considera­tion. The third thing here considerable in mans body is, that it, with the soule, makes the person; and so, in that re­spect, is the subject, or seate of Gods Image, and there­fore, a man, in killing of his owne body, not only disho­nours, but also, in a sort, doth what in him lieth, to kill God himselfe; as he is similitudinarily in him and incurres the horrible crime of Laesae majestatis divinae; or treason against the sacred Majesty of God.

Observ. The body suffers by, and for the soule. So then, the body, which is the soules instrument, or servant; and is no way culpable, or nocent, but by part­nership with, and inserviceablenesse to the soule, is ill rewarded, and indignely suffers, by its owne master, a­busing it to sinne, and subjecting it to misery and pu­nishment: who is not content to weare it out; but, after his owne lust, breakes and spoyles it; whereof hee cannot turne one haire to be white, or black: hee spares his soule, in its sinnes, which he should mortifie; and, in a sinfull course, kills his body, which he should spare.

Naturall life is both a blessing of it selfe; and also is a meanes of blessing God and others, in this world; and whereby wee may attaine to everlasting blessednesse hereafter: Life is unsure. of all which, a man deprives himselfe, by thus killing of himselfe: which cannot be done, but against the light and reluctancie of nature in all men; whereby, the actors declare themselves to bee unnaturall and barbarou monsters. Naturall life that is a tenant at will in man, is most uncertaine, and soone thrust out at doores; when it is not secure from him that owes it. Man is unworthy of this life, that is no more thankfull for it, neither more values it, nor makes better use of it; but after his wastefull expence of it, in sinfull courses, desperately destroyes it.

God in his Word, never appointed, nor commended [Page 83]any meanes for a man to kill himselfe by; because, where God appoints not the end, he appoints not the meanes to attaine it; yet, man wants not meanes to doe it, by per­verting his power, and skill to that end; and abusing other things, contrary to the use for which God made them, when he purposes to doe such an act; so, abusing both himselfe, and all other things, to his owne ruine.

The body is passive. The body is but a passive subject, in respect of the soule, to whose power and will it is obnoxious: and therefore, it is the more subject to suffer; and it is the more in­excusable sinne, to misuse it; seeing, it neither deserves to be ill intreated at his hand, that owes it; nor yet hath it power to resist, or defend it selfe, against the invasions of him, to whom it is committed to preserve it. In this bodily self-murder not onely doth the soule turne enemy to the body; but it, moreover, makes an unnaturall mutinie against, and amongst the members; raising, by faction, a partie for it selfe; so causing the hand to stab the body, and the parts to be instruments to undoe the whole: and thus, by intestine opposition, a man sub­verts and pulls downe upon his owne head the taber­nacle of his owne body; (as Samson did the house wherein he was) whereby he crushes and undoeth him­selfe ordinarily, in body and soule.

§. 3. Of the degrees of self-murder and prone­nesse of men to it.

The degrees of self-murder. This self-murder of the body is either inchoate, and begun, only in purposes, and courses tending to the effect­ing thereof in time; if it be not seasonably prevented: or else it is consummate, in the full accomplishment thereof. No man falls into the highest extremities of evill, but by degrees; the least whereof makes way for, and drawes on the greatest.

Causes of pronenesse to self. bodily murder.The causes why men often are prone to the self-mur­dering of their bodies, are two.

1. First, the meannesse of it, in comparison of the soule, for nature and durance; it being but earthly and fraile; whereby it must naturally die. 2. Secondly, in regard that by it the soule is subjected to manifold sufferings, here in this life, and is hindered from that ease and advance­ment, that freed out of the body, it might have.

Answer to 1. But, touching the first, it should make us the more tender over it, chary to use it; and to consider that, by self-murderously destroying our bodies, wee do conta­minate and defile our soules; whereby wee make them far more vile, than any carion can be: seeing, sinne is the onely excrement and morall defilement, for which God detests and abhorres men as loathsome.

Ansvver to 2. For answer to the second, it is to be observed, that, by self-murder of the body, a man is so farre from bettering of himselfe; that thereby he deprives himselfe of hap­pinesse; and subjects himselfe to that wofull misety; which, otherwise, living he might escape: and therefore, our bodies, and naturall lives are to be respected and che­rished; not onely, for their worth; but also, for their use; for w ^ch God hath given them to us. So that we are not to force a divorce of those things, that God hath coupled so neere together; nor to thrust away, or reject that which God requires us not then, and that way to lay downe.

§. 1. Direct and indirect self-murder defined.

1. Direct self-murder. THe kindes of bodily self-murder, are two: Direct and Indirect. Self-murder is not such a generall, as in [Page 85]the Schooles is called Genus univocum, so predicated of them both, as equally communicating it self to both those species, or specialls under it; but is genus analogum ab uno; or commune genus [...]; or [...]. for that the same doth properly and primarily belong to direct self-murder.

Direct bodily self-murder is the killing of a mans bodie or naturall life by himself, or his owne meanes, advisedly, wittingly, and willingly, intending and effecting his owne death.

2. Indirect self-murder. Indirect self-murder of the body is, when a man advised­ly, wittingly, and willingly intends, and doth that, which he knowes may be of it self, the meanes of the destruction of his naturall life: Although he doth not purposely intend to kill himself thereby. Or, it is the killing of a mans owne bo­dy, by unlawfull, either morall, or naturall meanes of his owne using, without intending of his death thereby.

§. 2. Of the differences between direct and indi­rect self-murder.

1. They differ in their ends. The proper differences between direct and indirect self-murderers, consists specially in three things.

First, in the ends, directly and immediately intended by the self-murderers of both kindes, in their severall acts: the end that is immediately intended in direct self-murder, is death it self of their bodies that kill them­selves; although not for it self, but in respect of some be­nefit conceited to be had thereby; which is their ultimate end, whereunto death is in the murderers intention, sub­ordinate: as for a man to kill himself, that he may be out of trouble.

The end that in indirect self-murder is immediately aimed at, is the attainment of some good, really or appa­rent in, or by the meanes that an indirect self-murderer doth use; without any respect, or expectation of death [Page 86]thereupon ensuing: as in surfeiting by drunkennesse, or gluttony.

2. In their meanes. Secondly, they differ in the meanes that are used by them, for accomplishing those ends; in direct self-mur­der, the meanes abused to that effect and end, are not pro­per of themselves, nor by Gods appointment; but are perverted by him that kills himself thereby; as knives, or the like: for God never appointed meanes for any man lawfully to use for effecting that which he would never have men to doe: a direct self-murderer uses not the meanes for any pleasure he hath in them; but for the consequent effects that he intends by them.

In indirect self-murder, the meanes and course used are such, as doe properly kill in the end; if that they bee persisted in, as drunkennesse, and the like: although they have in them a shew of present good, which gives the users of them a kinde of delight and contentment in them; whereof they shall be disappointed; when, in the end, they shall, in stead thereof, finde death; which they least expected, and most abhorred; and would resist the same, if it were inferred, or offered to them by others.

3. In the good ai­med at. Thirdly, direct and indirect self-murder doe differ in the good that is aimed at by them; and in the time where­in they looke to enjoy it. A direct self-murderer doth fancy his good intended by him, in his act of self-murder, not to be in the meanes that he uses to kill himself; but in, or by death; in his freedome from evill, or enjoying of good: the time of his reaping of which benefit he con­ceives to be, after that he is dead and gone.

An indirect self-murderer conceits the good that hee aymes at, by his course, to bee, and rest in the very meanes themselves that he uses; therein expecting the present enjoyment thereof, before, and not after his death; the cogitations, and inflicting whereof hee ab­horres, although he doe prosecute with eager delight, the courses that doe hasten and bring his death.

§. 3. How indirect self-murder is greater, in some respects, than direct.

Which of them is the greater sinne? It is demanded, whether direct, or indirect self-murder be the greater sinne? Answer. In some re­spects, Indirect self-murder. I answer, if we consider the free­nesse of the will, with lesse inforcement, and with more delight, prosecuting those deadly courses of indirect self-murder; there can be, in that respect lesse said to excuse it; than for direct self-murder. 1. For freenesse of willing. An indirect self-murderer is at last, (in respect of the mortall meanes he uses, and per­sists in, untill the effect be accomplished,) as sure of death, which he abhorres; as a direct self-murderer is of the same, that he desires, and indeavours for, and longs after.

2. Obstinate­nesse. Againe, an indirect self-murderer is more hardly divert­ed from his unlawfull dangerous course, than, at first, a di­rect self-murderer. Because, this man may be sooner con­vinced of the vilenesse of his purposed fact; in excuse whereof he hath so little to say; and also, the danger of it is more apparent, and ghastfull to the mind, that ad­visedly in cold blood considers of it.

The other is taken up, with looking upon the present contentment in the meanes that he uses; not considering death and danger, thereupon attending and insuing; but self-deceives himselfe, with excuses, and colourable pre­tenses; and so doth wink (as it were) that he may not see the blow of death, that he is giving himselfe, with his owne hands.

Of direct self murder the cause, or occasion is ordina­rily from discontentment, and sorrow; but, of Indirect self murder the cause commonly is pleasure and delight; Delores serre sa­cilius est, quam [...]voluptatibus absunere: Arist. 3 Eth. c. 12. of these two motives, pleasure is the strongest; and their motion most violent, and indivertible, that are led by it; because, it moves with nature, and not against it; and hath [Page 88] will in men more propense that way; which by griefe is rather forced, than seconded.

§. 4. How absolutly direct self-murder is the greatest.

Direct self-murder is the greater sinne, and why. Notwithstanding, Direct self-murder is the farre more grievous sin, in three respects.

1. End intended. First, in respect of the direct intention of the will; and of its immediate object of murder of a mans selfe: where­by, it partakes, more properly and fully, of the nature of self-murder, than indirect self-murder doth. For, what is under a common Genus, or generall, directly partakes more of the nature of that Genus, than that which is under it but by reduction; or indirectly. So then, although direct, and indirect self-murder be both self-murder; Etiamsiaequè, non tamen aequaliter. yet they are not equall self-murder; but the former is the greater.

2. The conse­quences of their acts. Secondly, for the consequences of the acts of them both, direct self-murder brings more certaine, and sudden inevitable destruction, than indirect; which in this latter may better be prevented, by having time of repentance, than it can be in the former; and death in this is an acci­dentall effect, besides the intention of the agent, and na­ture of the meanes; which in the former is perse, and of the nature of the action so purposely ordered to that end.

3. Company of other sinnes. Thirdly, direct self-murder hath more, and greater sinnes complicated in it, than indirect hath, both by ex­tension, in kindes, and number, against God, others, and our selves; and also for intension, in degrees; by reason of circumstances of the party doing the same, against the light and reluctancie of nature, with direct intention to kill himselfe.

§. 5. Of the degrees of sinne, and how to escape the greatest, and its end.

Vses.The uses of this doctrine, of the distinction of self-murder into direct and indirect; and of the differences betweene them; are specially two.

1. Degrees of sin. First, to teach us that, there are differences and de­grees in the same kindes of sinnes; some being more grievous, than other some. So that although we be not guilty of sinne in the same degree; yet we may be in the same kinde; as appeares by the Iewes convicted in their consciences, of uncleannesse; although they were not taken in the act; as the Woman was, Iohn 8.9.

How to escape great sins. And therefore, to escape falling into the highest de­grees of sinne, wee should be carefull to avoide, and to be free of the same generall kindes of sinne; both as they are unformed and confused, in originall corruption; as in their seminall Chaos; and also, as they are formed in their distinct habits; so improperly called, because, after the manner of habits, they either are in the place of true habits, or unite themselves in, and with them; that they may both brooke one common name: and so we should labour to be cleare of sinne; both habitually, and actually.

Observe. Wee should not bee conceited, and blesse our selves so much, because we are not fallen into the fowlest degrees of sinne; as we should be humble, and penitently confesse our guiltinesse in the kindes thereof; the difference herein being betweene us and others, but in magis and minus, in greater and lesser: where the least degree makes way, and disposes us for the greatest; and makes us liable to the same kinde of punishment, although not to the same measure of it.

The same end severall vvaies attained. The second use serves to instruct us that men doe come to the same dismall ends, as Saul and others did, by severall courses, being guilty of their owne deaths in [Page 90]diverse manners; as men may come into the same prison, at and by severall doores. Comparison. For, although a man can draw a right, or straight line betwixt the same points but one way; yet he may draw crooked lines many waies, and they all be terminated in the same points.

Therefore, as a man would beware of any evill end, so should he shunne all the courses, that may lead, or bring him to it. For, it is no benefit to a man in misery to consider, how, and by what sinfull course hee came thither; so long as he is in that woefull state. Wee see many men come and end their daies together, upon the same Gallowes, but by severall courses, and differing crimes; some for pettie treason; some for wilfull murder; some for burglary; some for pettie larceny; and yet, to him that is hanged for the lesser offence, it is small ease and comfort, because he suffers not for a greater; so long as it is for any that he dies.

§. 1. Why Indirect self-murder is first treated of.

Indirect self-murder is handled first:ALthough that by logicall method, I should treat first of Direct self-murder; because, that which is directly under a Genus, or generall head, should bee handled before that, which is but indirectly under it, for the neerenesse thereof unto the same; and for the light that it may afford, for the better understanding of the other: yet, for all that, I will heere begin with indirect self-murder for three causes.

Reasons. 1. Imitation of nature. First, because I will herein imitate nature, which proceeds frō things lesse perfect, tothings more perfect: [Page 91]because perfectiō is her ultimate end. Indirect self-murder is lesse perfect self-murder than direct self-murder; because, the Genus of self-murder agrees more proper­ly, and primarily to direct self-murder, than to indirect.

2. Precedency in execution. Secondly, indirect self-murder is ordinarily, both the way, and the cause of direct self-murder: and therefore, may be fitly treated of first; the rather because, direct self-murder never goeth before indirect; but, this goeth often before, and without that.

3. End intended. Thirdly, because my intention is to insist specially up­on direct self-murder, and by meanes of it onely doe I speake of indirect self-murder, therefore, I purpose first to dispatch it, as an accessary to the other; which I princi­pally intend, as my last end in this treatise, therewithall to conclude the same.

§. 2. Of Indirect self-murder by omission.

How indirect self-murder is performed.Having shewed what indirect self-murder is, and how it is differenced from direct self-murder, I will now declare how men doe fall into the same; which is done two waies. First, by omission. Secondly, by commission.

1. By omission. By omission a man may indirectly murder himselfe, being the deficient cause of the preservation of his life; two waies: either in a physicall naturall manner; or in a morall meritorious course.

§. 3. Of indirect self-murder, by omission physically wrought.

Wayes how. 1. Physically, diverse waies. First physically, and after a naturall manner, a man may indirectly murder himselfe, divers waies: as

1. Neglect of food. First, a man may indirectly murder himselfe, by way of omission; if out of sullennesse, griefe, or nigardize; or by undiscreet punishment, of his body, he shall stubbornly and foolishly refuse to eate, or drinke; in that measure, [Page 92]or kinde that is requisite for his preservation, by absti­nency, and sparing, either starving himselfe to death; or breeding in himselfe and contracting that which kills him: somewhat like hereunto was the practise of Ahab, 1 King. 21.4. who because Naboth would not let him have his vineyard, heavie and displeased, layd him downe upon his bed; and turned away his face, and would eat no bread: 1 Tim. 5.23. the contrary whereof Paul commanded Timothy.

A Caveat. Yet, to avoid this danger, men may not Gormandize, or excessively pamper themselves, indulgendo Genio; but may, and ought at set times to fast; both for civill, and divine ends; with respect to the good both of soule and body.

2. Contempt of Physick. Secondly, in this kinde of omission, a man may indirectly murder himselfe; by wilfull contempt of the lawfull use of Physick, or Chirurgery; either to cure, or prevent apparent mortall diseases or griefes; or, when he will not be ordered, by the wholesome direction of the skilfull in their calling; or, doth not depend upon God, for a blessing upon the meanes; who, by his over-ruling pro­vidence, directs the course, and blesses the meanes.

A Caveat. Yet, men must herein be carefull that they slavishly enthrall not themselves to the meanes; nor anxiously perplexe themselves, if they cannot have them; or, that the successe answers not their expectation: because, the Lord disposes things so, as he also may effect his worke and will, often by crossing ours.

Neglect of pre­vention of dangers. Thirdly, a man may incurre indirect self-murder, by regardlesnesse of preserving himself against mortall dan­gers; from without himself; as, in not seeking to God for reconciliation, by humiliation, and repentance; in some imminent judgements that threaten from God our de­struction; that we may bee preserved either from them, or in them: Or as, when wee are in danger of invasion by enemies, for a man then regardlesly to shut his eyes from foreseeing the same, that it may suddenly surprise [Page 93]him; or, that he should not prepare himself, and do his ut­most endeavours in his owne defence, to save his life; if by resisting it may be done; or otherwise to provide for himselfe by flight; or other prudent diversion, or prevent­ing of the evill; that he may not carelesly suffer his life to be lost. So then, the cowardise of men in extremities by Sea or land, that will not doe their utmost endeavours, for their owne preservation; as likewise the griplenesse of those that to spare their goods, indanger the losse of their lives, for want of military furniture and meanes to make opposition; are much to be blamed for this course of indirect self-murder.

A caveat. But yet, touching this point, men should be wary that they neither be so carefull to preserve their lives, that they should spare to venture them where they ought; and may comfortably spend and lay them downe: nor yet, have their eyes and confidence so upon earthly meanes, of humane strength and provision; that they should for­get, or neglect to seeke to God, and to depend upon him, for safety and victorious successe.

4. Not avoiding dangerous per­sons & places. Fourthly, of indirect self-murder a man may be guilty, by not avoiding and fleeing from persons and places de­stinated to destruction; which are under a curse; or, in a course of mortall judgements; when we are not necessa­rily tyed by duty, or calling, to commerce and bee with them: as is apparent by Lots forsaking of Sodome; and by the command of Moses to the Israelites, Gen. 19. Numb. 17.26. to depart from the tents of Corah, Dathan and Abiram; and by that divine commandement, charging all the godly to come out of Babylon; that they might not be partakers of her sins; and that they might not receive of her plagues. Rev. 18.4.

And therefore, such as out of unwarrantable presumpti­on, or carnall security, avoid not persons, and places infe­cted with the pestilence; or subjected to perdition; when their presence is unnecessary, & not to be justified, and pernicious to themselves; they must be cast upon the [Page 94]inditement of indirect self-murder; if by the aforesaid meanes they doe miscary.

§. 4. Of indirect self-murder by omission moral­ly wrought.

2. Morally. By way of deficiency, or omission of indirect self-mur­der, a man may be guilty by a morall meritorious default; two wayes:

1. By neglect of good life. First, by his wilfull neglect or contempt to live and walke in the wayes of godlinesse, and obedience to gods affirmative commandements; whereunto the promises of life and protection are annexed Gal. 3.12., and which we may cer­tainly expect; so long as we keepe our selves within compasse of morall obedience to the Law and Gospell; and within the limits and precincts of our speciall callings; so that if therein, or therefore, we should lose our lives, we shall be free of the imputation of self-murder any way, in that respect.

2. Neglect of prayer, &c. Secondly, in meritorious morall manner, a man may miscary, and be indirectly guilty of his own death; by wilfull omission and neglect of commending himselfe in constant and ordinary prayer to God; for divine preserva­tion and safety of his life, against all evills and dangers, which may hurt him; and over which, and over him, God hath a soveraigne power and command. Unbeliefe. And also, by his unbeliefe, and not trusting in God in all estates, for preservation; under whose wings he may securely rest, a man may be justly deserted, and given over to perish and sinke; as Peter when he doubted, was in danger of drowning. Mat. 14.30, 31

Whence it pro­ceeds. This neglect of thus depending upon God, ariseth ei­ther from self-confidence in mans owne power and meanes; whereupon he rests as secure: or else, from Athe­isticall conceits of the providence of God; as if he were regardlesse of humane affaires, and that all things did fall [Page 95]out by chance and fortune; because they doe see all things in this world fall out alike to all men: which being more exactly considered, manifests rather the free and sove­raigne powerfull providence of God over-ruling all things.

A caveat. Yet, this divine preservation, by faith and prayer to God, excludes not, but includes the conscionable use of lawfull meanes, and walking in appointed courses; with­out which we can expect safety no more, than Paul and his company could, if they did let the mariners forsake the Ship: Acts 27.31. if a man by the aforesaid neglect of prayer and dependance upon God, doe not perish; it is Gods speciall worke, reserving him either for repentance and amend­ment of his life; or for some worse end, and heavier judge­ment.

Observe. Neglect of meanes is tem­pting of God. From this degree of indirect self-murder, by omissi­on of meanes, wee may observe that when God gives meanes of life; if we use them not to that end, we tempt God, to follow our owne wills; while we will not fol­low his: and if we use the meanes, with trusting in them, then we make gods of the meanes; and therefore, in that respect, it is just with God to disappoint us of our expe­ctation, and to condemne us of indirect self-murder, up­on our miscarying, in not using the meanes.

For, all meanes, as they are meanes, have relation to the end; why, and whereunto they are appointed: and so, in their use to that end consists their perfection; without which they were uselesse and needlesse: and therefore, by the omission of the use of the meanes of life, which men would enjoy, they either tempt God to doe things o­therwise than he hath ordained; or else, they doe shew themselves regardlesse of God, preferring their owne wills above his, expecting to have their owne purposes without him; whereby many men deceive themselves.

§. 5. A question resolved about standers mute at tryall.

About mutes refusing to un­dergoe the or­dinary legall triall for their lives.To this branch of indirect self-murder by omission be­longs the case about mutes, who are persons standing le­gally indited and arraigned for some capitall crimes, that doe wilfully and obstinately decline and refuse either to confesse themselves guilty of the same, or to submit themselves to be tryed by God and the Country; notwith­standing that they certainly know that for their stub­borne mutenesse, they shall in fearefull manner bee pressed to death; in which respect they are indirect self-murde­rers; although that they are thereunto moved especially by foure seeming reasons.

Their reasons. 1. First, because that by that way they would save their estates, (if they have any) from being confiscate to the King, that their heires may enjoy the same.

2. Secondly, that so they may escape the death that is most ignominious in their eyes, and infamous in the world to their memories, friends, and posterities, whereunto they foresee they should be subject, if so be they should un­dergoe an ordinary tryall.

3. Thirdly, that it may not be said that they suffered and dyed for so odious and shamefull crimes and facts as they are accused of, and indited for.

4. Fourthly, that they may not be cast, condemned, or suffer by the meanes, wills, and hands of such prosecu­tors, witnesses, Iury, or Indges as they take to be their capitall enemies; they choose to die by that course of their owne election wherein their adversaries can least (as they thinke) have their will of them.

They should die, and why.But whatever be their reasons of standing mute in that case, it is most just that therefore they should bee put to death in most terrible and ignominious manner; for two reasons.

1. First, because of the intollerable wrong that thereby they doe to authority and justice; tending to the over­throw of the same, by refusing to subject their lives to the triall and judgement thereof; and by their deaths (as it may be truly interpreted) depriving their highest So­veraignes on earth both of the commendation of Iust, and also of opportunity of shewing mercy, and giving pardon to delinquents: and so not submitting to the ju­dicature, they actually declare themselves to be rebelli­ous outlawes, for which they are justly to die.

2. Secondly, be cause such persons, by declining so just a way of trial by God and their Peeres, doe (in iust construction) declare themselves to bee guilty of the facts and crimes whereof they are indited; and for which they ought to die, but seeke to crosse the law in the proper kindes of punishment due for the same.

And that they are guilty of their owne deaths by a grosse course of indirect self-murder, is evident by foure reasons. Mutes are self-murderers.

Reasons. 1. First, because such an one wilfully and obstinately re­iects that lawfull and ordinary course of triall, whereby it is possible that he might escape with his life; either by not being found guilty; or else by replevin, or pardon from the execution; and chooses that illegall course of standing mute, whereby, and for which hee certainly knowes he shall die: and as certaine it is that so dying, he is an indirect self-murderer; in regard that he casts a­way his life wilfully by that course, which was in his owne power most lawfully to have avoyded.

2. Secondly, by choise of that course of standing mute, when he is called to a lawfull tryall, he dies not only for that contumacy against authority and law; but also thereby he unnaturally witnesses, and gives verdict against him­selfe to be guilty of the originall fact or crime for which he is indited, and ought to die if it can bee proved and found against him; which thing hee (by his mutenesse), [Page 98]doing, in that respect hee justly perishes by his owne meanes, and is indirectly a self murderer: for no inno­cent would decline so just and lawfull a tryall, by God and his Peeres, when he knowes that by so refusing hee shall surely die.

3. Thirdly, it is apparent that such a body is indirectly a self-murderer; because of the morall nature of their course of standing mute; which is most wicked and un­lawfull, both by Gods law and mans: For, by the law of God and nature, every man is bound to plead and doe the best he can by all lawfull meanes to prolong, or pre­serve his life; but standers mute in case of triall upon their lives, doe not so, but utterly neglect the use of lawfull meanes to prolong, or save their lives; and therefore are of this kinde of self-murderers.

By mans law, for a person arraigned to stand mute, is most unlawfull, because it crosses the execution of Ju­stice, and is justly punished by a most terrible kinde of death, by pressing. Man hath not an allowed choise gi­ven him by law, either to submit to triall, or to be mute, as he shall please: for if the choise were lawfull, why then should hee bee punished for doing that which hee may lawfully choose, which could not be done by the magistrate without great injustice?

4. Fourthly, that such mutes are indirect self-murderers, is evident by the voluntary disposition: of their wills in the free choise of that mortall course, and by the proper nature of their death, and by the meritorious cause and reason of it; all proceeding from themselves in active manner. Whereas, touching their deaths, and course of inflicting thereof, they should passively and obediently submit to God and lawfull authority to live, or die as they please, where no lawfull choise is given in mortall courses, there no man can choose that which is unlawfull without being an indirect self-murderer, as it is in this case.

Answer to their motives.The motives whereupon any persons doe stand mute, refusing to be tryed in an ordinary lawfull manner, are altogether insufficient to justifie their practise.

For answer to the first, it is certaine that we should do nothing that is unlawfull to save our worldly estates for our heires: but this course is unlawfull; Ergo.

To be more carefull to provide for the safety of their worldly goods, than of their soules, is wretchednesse and desperate folly; which all those doe which by unlawfull meanes would preserve their estates. Such mutes are so farre from being worthy of having their estates preser­ved by this course, that therefore they should the rather lose them, and themselves be the more cruelly and ig­nominiously entreated, for being guilty of two horrible crimes; first, that whereof they are indited, and for which they refuse to answer to be legally tryed; the se­cond is their contumacious rejecting of all just and le­gall courses of tryall, and active obedient subjection to authority, requiring their submission.

Touching their second and third motives of standing mute, with respect onely to the matter of their worldly credit, the same is meere folly; because by this course they doe farre more discredit and make themselves in­famous; in regard that ipso facto they make themselves guilty of a double crime; both of that whereof they are indited, and also of contumacy against authority and law; and the death of pressing that they suffer, is the just re­ward of their obstinate mutenesse, besides all their other demerits: it is chiefly the morall manner of dying that is comfortable and honourable, wherein such mutes are wanting.

Their fourth motive, which is from feare, proud impa­ciencie of suffering uniustly, or inimically by others, in the course of ordinary legall triall, is most vaine: for why should we wrong our selves, that we may escape being wronged, or insulted over by others? this was the pra­ctise [Page 94] [...] [Page 95] [...] [Page 98] [...] [Page 99] [...] [Page 100]of Saul, to kill himself that he might prevent being insulted over and mocked by the uncircumcised Phili­stims: the matter of the greatest triumph to our enemies over us, is to give them a victory by our owne hands, both over our bodies and mindes; as such mutes doe, to their eternall destruction.

Such mutes are not onely guilty of their owne deaths; but also, by that course they subiect themselves to ever­lasting damnation both in soule and body: both because they die impenitently and wilfully in a sinfull way of their owne obstinate procurement and choise: and also doe cast away their soules in departing this world in un­charitable manner, without either confession or clearing of themselves in lawfull manner, of the crimes for which they are indited and arraigned: and so perish as outlaws against both God and humane authority; whose fact is equivalent to direct self-murder, by wittingly and wil­lingly doing that unlawfull act, which they know will inevitably subiect them to death, without hope of escape.

§. 6. About malefactors arraigned for crimes; how they are to answer to the question Guil­ty or not guilty.

Question 2. A second question considerable about the foresaid sub­ject is touching malefactors, indited and arraigned at the barre of Iustice, before a lawfull magistrate, to be tryed upon their lives for some capitall crimes that they have done; as petty treason, burglary, murder, or the like, tou­ching their lives; whether, when they hold up their hands at the barre, and are in legall manner asked the question whether they be guilty, or not guilty of such a fact whereof they are indited; and which indeed they themselves know they have done: whether (I say) are [Page 101]they bound in conscience, and may they answer affir­matively that they are guilty: without any danger of being indirectly guilty of self-murder?

Answer. They that confesse them­selves to be guilty are in­direct self-murderers.For resolution of this question I answer, that when a man is accused of such a capitall crime, and is there­fore brought to a legall triall, whereunto he is subjected for finding, or not finding him to be guilty of that fact, upon the verdict of which enquiry, Law and Authority is satisfied, and determines their proceeding with the party; for him, upon that question, whether he be guilty, or not guilty; before the triall, to confesse himselfe to be guilty; so, by his owne onely witnesse and verdict ca­sting himselfe upon the losse of his life, hee may in a strict construction, and in some sort be accompted cul­pable of indirect self-murder.

Exception.Except it be in case to save innocents, from suffering wrongfully, for his fault, or that it be for greater good of the State, of the Church, or of his owne Soule; when the fact can no otherwise be knowne, or proved against him, but by his owne confession.

Touching a voluntary and full confession after con­viction and condemnation I know none that is not of opinion, that it is necessary for the salvation of the malefactors soule, although his body do perish as Achan did, Ioshua 7.20.

That such an affirmative answer of guilty, to that question, makes the answerer, I say in some sort, indirectly guilty of self-murder (although they are not the worst men, morally considered, that doe so;) I will make it plaine.

Reasons. 1. First, a malefactor, by such an affirmative answer, anticipates, and deprives himselfe of that legall triall, whereby it were possible for him to have escaped, and not to have beene found guilty of that capitall fact, for which he is indited; and therefore, by dying upon his owne onely confession, witnesse and verdict; which hee [Page 102]needed not to have done, he is guilty of indirect self-murder.

Now, for a man that hath, in danger of life, lawfull choise of two waies; the one most certainely mortall, the other more doubtfully deadly; if hee choose, and perish by the former, he is indirectly a self mur­derer; because, he willingly rejected the latter and safer, whereby he might have lived: thus it is in this case of answering guilty, before the triall.

2. Secondly, it is a naturall axiome, that no man is bound to betray himself: Nemo tenetur prodere seipsum; quis (que) tenetur defendere se­ipsum. Ʋnusquis (que) prae­supponitur esse bonus, donec pro­betur esse malus. and that every one is tied to defend him­selfe. A Traytour (saies D. Kellet Miscel. li. 1. p. 164.) may without sin plead not guilty; that is, not proved guilty at your barre; where, every one is presupposed to be good, untill he is proved to be bad. I am not guilty so farre, that I am bound to accuse my selfe: and this is (saies hee) the allowed generall acceptation of that usance.

For further manifestation hereof, it is to be considered, that the question and answer is made in a humane civill Court, wherein hee is demanded, not whether in Con­science, but whether in Law he be guilty; whereby he is bound to confesse no more against his life, than can be legally proved against him; specially seeing he answers not upon oath, or adjuration; which binds the examinate, or prisoner at the barre, in conscience, upon obligation of religion, to depose the truth concerning himselfe, knowne onely to that deponent; and according to whose owne testimony hee is to be acquited. or condemned; Of answering upon oath a­bout crimes concerning a mans selfe. but, this being most unreasonable, to make a man wit­nesse, Jurie, and Judge in his owne cause; about and for things secret, to bring him to publick judicature and censure, it is not in use among us.

The seeming contrary practise in this Kingdome, is (as I take it) onely in Courts of Conscience, having more spirituall power; to bee used specially for the good of mens soules, without blood-shedding, or danger of their [Page 103]lives; who are not required upon oath to depose of criminall matters concerning themselves; but where there are first promoters and accusers offering to prove the same: in which case, for the better informing and re­solving of the Court, from the conscience of the accused; in favour of whom, it is originally allowed, from the supreme governour and Judge of that Judicature, that hee may answer his knowledge upon his oath to the articles of his accusation; not with legall intention, by that course, to make him unnaturally to accuse or con­demne himselfe, where none others can, or are about to doe the same; but for answere in his owne defence touching the things that he is accused of; thereby, either to make his innocency to appeare, if he be blamelesse; or otherwise, by his owne confession of his faults, for the good of the Church, and his soules health to discover the danger, and shew his ingenuity that hee may repent, amend, and find favour.

Objection 1. It may be objected, that such a malefactor is bound, in this case, to answere, according to his owne conscience and knowledge, that he is guilty: because, if he answer not guilty, when he is indeed guilty, he lies: which is unlawfull for him to doe.

Answer 1. To this I reply; first, that the malefactors answer is to be made according to the intention of the Law, and of the Iudge that moves the question: Cont. Ma [...]c. ō. lib. 4. Justa & digna praescriptio est in omni quaestione, ad propositum interrogationis pertinere debere sensum respensio­nis. aliud con­sulenti, aliud re spondere, demen­tis est. Sensus respōsionis non est ad aliud dirigendus qu im ad proposaum interrogationis. according as Ter­tullian saith: it is a just and worthy rule, that in every que­stion the answer should bee applied to the same sense and purpose, to which the interrogation is made.

To answer of one thing, when he is asked another, is the part of a mad man.

Agaeine, the sense of the answer is not to be directed to any other thing, than that which was propounded in the inter­rogation.

Now, the Iudge propounding, according to Law, this question to the prisoner at the barre, art thou guilty, [Page 104]or not guilty of this felony, or the like; intends not that he should answer, from his onely conscience, guilty; which is unnaturall and suspitious, for him to give witnesse and virdict against himselfe, to the taking away of his owne life; but that he should answer not guilty, in law, at the barre whereof hee stands arraigned, that so, for finding of him guilty of that whereof hee is indited, hee may legally bee put upon the triall of God and the Countrey.

For the question being propounded in a disjunctive proposition, art thou guilty, or art thou not guilty? both gives a free choise which of them to answer, and also puts in minde, and poynts rather to the latter, as more naturall and equall, than to insist upon the former.

It is a free and lawfull election offered, in mercy and favour to the prisoner, from the King by the Iudge, for the indicted person to choose which he will; whether voluntarily to confesse the fact, or rather to put himselfe upon the triall of God and the Countrey for the same.

His negative answer of not guilty, is but his choise and imbracing of the latter triall; which is most agreeable to nature, to the Law, and the Kings favour and mercy, in this case; which he can no otherwise have, but by first pleading to the indictment, not guilty; And so, his answer and plea of not guilty is no lye, although hee have done the fact, whereof he pleads he is not guilty, and for triall thereof puts himselfe upon God and the Country.

Objection 2. If it be againe objected that seeing the Law that makes this disjunctive question, accepts of the prisoners affir­mative answer; and thereupon condemnes and executes him; (as David did with the Amalckite, upon his con­fession that he had slaine Saul, 2 Sam. 1.16.) it seemes to be lawfull and requisite for all malefactors to answer to the question affirmatively; touching the things that in conscience they are guilty of.

Answer.I answer, it is lawfull and fit for Magistrates to use [Page 105]many meanes to winde out the truth of facts from de­linquents, which malefactors are not bound, upon such questions or inquisition, to reveale against their owne lives: in regard, that every one severally is to order their practise and course, according to the rules proper and pertinent to their owne conditions and callings.

The Law indeed accepts of the malefactors answer of, Guilty; and accordingly proceeds to condemne and ex­ecute him; because, by his confession, giving testimony and verdict against himselfe, he cuts of, prevents and ex­cludes himselfe from triall by others, whereby he might be either cleared, or condemned; in regard, that it is just­ly supposed that none other can know a man and his acti­ons so well as himselfe doth: and therefore, the Law for ease, certainty, & other politick respects, doth permit and accept of such an affirmative answer, but neither com­mands, nor commends it: because, the Law takes notice of things, and censures them politically, and not theologi­cally considered.

Objection 3. Thirdly, it may perhaps be here replied, that when a man (besides his owne knowledge of his capitall fact) hath, upon examination before a Iustice, confessed the fact under his hand, which is produced against him at the Triall, how can he plead negatively to the inditement, Not guilty, without lying either in the former, or in the latter; seeing of cōtradictiōs of necessity one must be false?

Answer.I answer, that for such an one to answer at the Barre, Not guilty, is not a lie, nor properly a contradiction to his former confession; or to his owne knowledge; neither is that negative plea any concealement of the truth, from being then and there knowne, by such law­full meanes, as by Law, and the Iudge, is intended for discovery of the same, which is by other evidence than a mans owne confession.

For clearing of the truth whereof, it is to be observed that the question made to him touching his fact, is pro­pounded [Page 106]to him, and hee charged with the fact, in his Inditement, in such a nature and forme of Law termes, as it may be he properly understands not; as whether he be guilty of that treason, felony, burglary, or the like? in which respect, or Law notion, put upon his fact, his life is questioned, and in danger to bee taken away. And therefore when the question requires an answer touching his fact, as it is vested in that forme, or Law terme and notion, he lies not, nor contradicts himselfe in answering negatively, Not guilty.

For, although hee knowes, and hath elsewhere con­fessed himselfe to bee guilty of the fact, materially con­sidered in the substance of it; yet he may be ignorant (as most men are) whether that fact of his, formally con­sidered, is, or may be found to be treason, felony, burglary, or the like, as by the inditement it is charged upon him; and in which respect he is to suffer death for it, if he do answer affirmatively. And although he should certainly know that his fact were such, in construction and termes of Law, as, by his Inditement, the same is charged upon him; yet is he not to answer affirmatively: because, not he, but the present impannelled Iury, are the competent and lawfull Iudges to find, or not to find it to be such, in that forme, and Law quality.

And therefore, hee is bound in conscience to answer negatively, Not guilty of such a fact under that forme, or terme and Law notion; whereby, and wherefore his life, in that respect, may be taken away.

And so, by pleading not guilty, hee lies not, nor con­tradicts himselfe; but thereby takes the allowed benefit of putting it to a legall triall, whether his fact shall bee found against him in that sense and forme, as, in those Law termes, he is charged with the same in his indite­ment; and in which respect onely he can be put to death for it; which course if hee should not use of answering Not guilty; but that he should stand mute, or answer [Page 107]affirmatively Guilty, he should be indirectly a self-murde­rer: as hath beene shewed.

Repli.But then, it may be further replied, when such a male­factor shall (after his pleading to the Inditement, not guilty,) bee publickly examined by the Iudge about his fact, considered in the substance of it, without the vesture of such termes, or Law notions put upon it; how can he answer negatively, against his conscience, and for­mer confession before a Justice.

Answer.I answer, first, the Iudges questions to such an one, at publick triall, (after his negative plea to the bill of Indite­ment,) are ministred in favour of the party arraigned; both that he may, upon better advisement, traverse his former confession, by his negative answer, contrary to the which confession hee is allowed at the barre to plead not guilty. And also, that hee may not bee cast, or con­demned, upon any evidence, or verdit of others against him; before he bee heard answer for himselfe, what hee can say for the negative in his owne defence, against the affirmative evidence, or sentence produced against him: where it is to be considered that, the primary intention and expectation of the Iudge in his questions at triall is, that, by the prisoners answers, hee may the better de­cerne the truth, or falshood of the evidence of others against him, and how himselfe may proceed in accepting of the verdit, and in giving judgement according to justice, and not thereby to wring affirmative answers from the arraigned, against their owne lives; when others cannot touch them; which is contrary to the Law of nature, and of God.

Secondly, it is alwaies to be observed by every male­factor that in his answers hee doe not, to save his life make any lie, neither directly, nor yet by equivocation, or mentall reservation: and also, that he doe not so con­fesse the truth against his owne life, that he should there­by make himselfe guilty of indirect self-murder.

Both which evils hee may avoid by the medium or middle course, either of traverse, and demurrer delaying and putting off the Iudge and Iury from himselfe, to informe themselves by other evidences than his owne: or else by silence (after his generall negative plea of not guilty,) replying nothing to such questions, as the an­swers thereof may intangle him, either in a lie, or in in­direct self-murder, after which manner of answering no­thing, our blessed Saviour behaved himself before Pilate, Iohn 19.9.

Although that such silence, or not answering directly may be construed to be an acknowledgement of the fact, that he is indited for; yet thereby he shall not be active, but onely passive in being found guilty, and so condem­ned to die; whereby he shall be free of indirect self-mur­der, in that respect.

The confession of a malefactor, upon examination be­fore a Iustice, when the same is against his owne life, may bee construed to have beene either rashly and un­warrantably done by the Examinate; against which there­fore he is allowed at his Triall to plead not guilty: or else that hee did the same upon some motives and reasons of conscience, for the good and salvation of his soule: which are things properly belonging to another Court.

And therefore, in humane Courts of Assize, the que­stions and answers (in this case) reach not so farre as to rack, or discover the conscience of a man, to the taking away of his owne life, by his owne confession, which the Law of nature and of God binds a man to preserve.

Although a capitall malefactor is bound in conscience not to lie in his answers, yet he is not bound to reveale all the truth he knowes against himselfe; specially where hee is not tied by some speciall divine bond so to doe.

A negative answer at triall is as strong to save a man, as his former affirmative in confession before a Iustice can be to condemne him; except either he publickly at [Page 109]his triall acknowledge the same; or that there be some other proofe, or evidence against him.

And therefore I conclude, that it is not necessary in conscience that whatsoever truth such a man (in this case) hath once confessed, that he should every where, and at all times, upon interrogatories to be answered at will, confesse the same with perill of his life; but that hee may be silent, or forbeare to answer otherwise than he is bound by the lawes of the Court where he answers.

For, if another be bound to keepe close a mans confes­sion made to him of his secret faults, that man is not com­pellable to disclose the same of himselfe, specially against his owne life; when he cannot doe the same without be­ing guilty of indirect self-murder; as in this case I have shewed by the rules of divinity and right reason, for re­solving of weak consciences in this point; not intermed­ling to argue and determine the same by the rules of the Common-law of this Kingdome, which is impertinent to my profession, and beyond my understanding; and there­fore I leave that worke to the learned of that most Ho­nourable profession; to whose cognizance this subject (le­gally considered) doth appertaine.

§. 7. Of indirect self-murder by commission.

The second degree of indi­rect self-mur­der is by com­mission, in di­vers branches. The second meanes of indirect self-murder is by a course of commission, or of doing things, unlawfully tending to bring a man to his death; which is a degree grosser than the former, and consists in divers branches.

1.Abuse of law­full things. First, by abusing lawfull things, in transgressing due moderation in their use; for time, measure, and manner; falling into extreames, either of defect, or of excesse, or of unseasonablenesse: which is done two wayes. 1.As meate, drinke, &c. First, in things both respecting the body, and in the acts about them: as in eating to gluttony, and drinking to drunken­nesse; using labour and recreations to surfeiting: and also [Page 110]in things respecting the minde; as in the overstraining, and surcharging of the thoughts, fancy, and understanding; 2.Distempera­ture of the minde. in the immoderate distemperature of the affections, and passions of the minde, suffocating or wasting the spirits by excesse of choller, griefe, fretfulnesse, and the like; which being let loose, and extended beyond the bankes of their due moderation, doe often prove mortall, and meanes of indirect self-murder, when they are willingly and indul­gently entertained, and given way to: It is a hard thing for a man to use meanes, and not to abuse them; which causes many a mans table to become a snare to him, and a trap Psal. 69.22., and shortens his time upon earth.

2. Self-mutilation Secondly, indirectly, a man may be guilty of self-mur­der, by needlesse mutilating of himselfe, and cutting off any of his members, (as Origen did) to the hurt and dan­ger of his life; which, by the preservation of such a mem­ber, might have beene in more safety; for, lifes perfecti­on is in the perfection of the whole body. Notwithstan­ding, for the safety of the whole, a man may lawfully and necessarily cut off a member; which cannot be preserved without manifest danger of thereby losing his life; but, neither to punish a sin past, nor to prevent a sin to come, may a man destroy or cut off any of his members, where­by he may be lesse able to doe the offices and duties for which God hath given him the same; seeing that both for chastisement, and prevention of sin, God hath appointed other morall meanes, which wee are to use, and therein to depend upon God for the successe; for not in mans forced disability to act sin, but in the renovation of the heart consists true sanctification: Note. that of pulling out the right eye, and of cutting off the right hand, Mat. 5.29, 30. is meant of morall mortification, whereby those members are made uselesse, and as if they were not, to any unlawfull use.

§. 8. Of Indirect self-murder of commission by unwarrantable practise of Physick, &c.

3. Unwarrantable practise of Physick. Thirdly, a man may be guilty of indirect self-murder, by practising of Physick, or Chirurgery unskilfully, im­moderately, or dangerously upon himselfe; either above his strength, or knowledge; killing himselfe by his un­warrantable endeavours to cure himselfe: or else, by leaving those that they know to be skilfull, carefull, and have lawfull calling to practise; to put themselves into their hands, whom they neither know to have skill, nor calling to undertake such cures; or, are such as be despe­rate attempters, with small regard of mens lives in their practise: if a man know the same, and doth wilfully choose and commit himselfe, specially in difficult cases, into the hands of such, he can look for no good successe, and must be self-guilty of the mortall effects thereupon following: but of this see more in the abuses of taking of Physick, Chap. 4. §. 6.

§. 9. Of indirect self-murder by unthrifti­nesse, &c.

4. Vnthriftinesse. Fourthly, this indirect self-murder is committed by wilfull unthriftinesse and prodigality, whereby a man provides not, but mispends the meanes of his livelihood, and so subjects himselfe and his to the perill of famine, Deut. 2.19. Prov. 27.27. contrary to the light of nature, and Scripture.

A Caveat. Yet we are herein to be wary that for prevention of want of livelihood; we fall not into covetousnesse, and carking cares; or that we follow the world with neglect of better things; or that we should spare more than is fit­ting; and shut up the bowells of compassion, with the over­throw of liberality, and workes of charity and piety.

§. 10. Of indirect self-murder of commission wrought by desperate hazard in 6. Cases.

5. Desperate haz­zard. Fifthly, indirect self-murder is committed by those that cast themselves into desperate hazard of losse of their lives; by undiscreetly and rashly venturing into deadly dangers; without lawfull calling, and above their strength to escape: where there is no necessity for greater good of others, or gods glory requiring the same: which falls out specially in sixe cases.

§. 11. Of indirect self-murder committed by cove­nant and society with persons destinate to de­struction.

6 Branch of in­direct self-mur­der by com­mission. The sixt branch of indirect self-murder by commission, is, by wilfull contracting. and keeping society with [Page 119]those, that are under a curse, and apparent danger of destruction; whereby all such are most probably like to share with them, that have neere communion with them; which falls out specially in three cases.

Case 1. Of leagues. First, when a man unwarrantably enters a league, or bond of neere amity and society with persons, Princes, or States worthy of, and (as it were) marked out to destruction: as Iehoram did contract and keepe with Ahaziah 2 King. 9.27., whereby hee involved and inwrapped him­selfe into the same ruine with him. Which barres not conclusions for commerce of trade; and also, for intercourse of correspondency with them, at such a distance and de­gree, whereby hurt from them may be avoyded, and use made of them for warrantable advantage; as the Scrip­ture requires, that wee should have peace with all men, if it be possible Heb. 12.14..

Case 2.Concerning warre. The second case of indirect self-murdring society is, when a man takes up armes, or puts himselfe into military service, or joynes with others in warre, offensive, or de­fensive; either to hinder, or oppresse equity and truth; or, in opposition of Gods Church, to prejudice, or oppresse the Gospell and true religion; by this latter fighting against and provoking God; and by the former, irritating man­kind justly to destroy such, as goe about to overthrow Gods Kingdome, and humane justice, on earth; without which the world cannot subsist; in which course of Com­bination, or society, whosoever perishes is guilty of in­direct self-murder, by death of his owne unwarrantable procurement.

Although warre bee lawfull, yet it is a violent course of justice, the decision whereof is hereby cast upon the omnipotent Lord God, for him to determine the same, as he pleases, by victory, or vanquishment. And therefore, none should dare voluntarily to engage himselfe, in that course, upon his life, where hee knowes that just and powerfull Iudge to bee party for the truth against him; [Page 120]lest he perish by this indirect self-murder; whereas, to bee safe therefrom, wee should ever bee party on Gods side.

Crosse event of warre. That the event falls out contrary, so that the Abetters in a good cause do often fall, and the propugners of an evill do prosper; it comes to passe by Gods speciall wise providence, for three causes.

Reasons. 1. First, to chastise some sinnes, or to exercise some vertues in the vanquished.

2. Secondly, to make men more loath to fall to warre and blood-shed, upon presumption of their strength and cause, but rather, with some losse, to make peaceable composition.

3. Thirdly, that God may shew and exercise his absolute soveraignty over the world; disposing humane things as he pleases, in the demolishing and translating of Empyres and dominion, by the ruines of one making way for the building of another; that it may be apparent, that by him Kings Raigne; and that as many Principalities and Empires are raised, and stand upon the foundation of invasion, latrocinies, rapines, and blood; so shall they answer for the same, and bee shaken to peeces, by a divine hand of Iustice; as wee may see expressed by the dashing of the Image to peeces, by that small stone out of the divine hand of God, Daniel 2.33.

Case 3. Presuming into infectious places and company. The third case of indirect self-murdering society is, when men do wilfully presume, without necessity, or warrantable calling, into deadly infectious places and companies; wherein, or by which meanes if they miscarry or perish, they are guilty of their owne death, in a higher degree of indirect self-murder; as also, are those that doe, without a warrantable calling, put themselves into such places, or imployments, as doe procure or ha­sten their deaths.

§. 12. Of indirect self-murder by doing that, which naturally procures that which kills the doer.

7. Branch. Seventhly, if a man doe, willingly and wittingly, any such unlawfull act, as proves the cause, or occasion of that, which by Gods providence in just judgement, kills him, or takes away his life; he indirectly murders him­selfe: as a drunken man, that falls into a ditch or a pit, and is drowned; breakes his neck off his horse; dies by surfeits, or the like: he is in this degree, guilty of his owne death: for the cause of the cause is the cause of the effect: Causa causae est causa causati. such a mans precedent unlawfull course, or disposition, is so farre from excusing the consequent effect; that in a sort it doubles his sin: a man that kills another, when he is drunk, is not excused; but hanged when he is sober.

§. 13. Of indirect self-murder by doing of capi­tall crimes against humane Lawes and authority.

8. Branch. Capital crimes. Eightly, men doe commit indirect self-murder, by their breaking out into capitall courses and crimes; in transgressing and violating capitall good humane Lawes, the penalty whereof is death, whereby they bring them­selves under the sword of Iustice, thereby to lose their lives; as do Traitors, and rebellious persons against the King, State, or Kingdome: spoylers of other mens lives, or goods; as murderers, Pirates, Robbers, and the like: which is a thing both just and expedient in reason, that for preserving & upholding of the whole body publick; or the more noble parts thereof, inferiour and rotten mem­bers should suffer amputation; who, by their owne vile practises, have subjected themselves to the penall censure of death: by their misdeserving courses, being indirectly self-murderers; their blood being upon themselves, and not upon the Magistrate, by whose hands they justly [Page 122]fall, as is apparent; Levit. 20.9. where the blood of him that was put to death, for cursing his Father, is said to be upon himselfe: and 2 Sam. 1.16. touching him that David killed, for saying that hee had slaine Saul, he said that his blood was upon his head: as also, 1 King. 2.32, 37. touching Ioab, for his murder; and Sbimei, for his rail­ing; it is said that their blood was upon their owne heads; for that they were the wilfull meritorious cause, although not the immediate instruments of their owne deaths.

And so thus, all men that die by the merits of their owne actions, morally, or civilly considered, are mur­derers of their owne naturall lives and bodies, as man may truly be said to be the overthrower of the salvati­on of his owne soule, by the merits of his owne sins.

§. 14. Of indirect self-murder by wilfull trans­gression of Gods Lawes.

9. Branch. Transgression against Gods Law. Ninthly, men indirectly murder their owne bodies, by wilfully and impenitently walking in a course of transgression of Gods Law; in such kinds and degrees, as are accompanied with fearefull threatnings of death and destruction, to bee inflicted, not onely upon the soules, but also upon the bodies of such transgressours, by feare­full judgments, even in this life, as we see it was done to Pharaoh: which is performed two waies.

1. Kills after a naturall manner. First, in a physicall, or naturall manner, by the very nature and act of some sinnes themselves immediatly wasting; filling the body with diseases, and at last kil­ling it: as, by drunkennesse and gluttony, distempring and surfeiting the body; according as Solomon saies, that to those that tarrie long at the Wine, and that do goe to seeke mixt Wine, is woe, sorrow, contentious babling, wounds without cause, and rednesse of the eyes, Prov. 23.29.30.

Also, by whoredome, and bodily uncleannesse, the [Page 123]strength is wasted, as the Apostle shewes how such doe sin against their owne bodies, 1 Cor. 6.18. and Solomon tells us that the house of a strange woman inclines to death, Prov. 2.18. and by her, a mans flesh and body is consumed, Prov. 5.11. and, the adultresse hunteth after the pretious life.

Of Passions. And also, by the immoderatenesse of the passions of the minde, in giving way and liberty to them, to break out, and have dominion over us; wherby the vitall spirits are suffocated, or wasted: as, by excesse of choler, fretfulnes or griefe, or the like; extinguishing the life of man; as, a fire is put out, by oppressing it with water; or, by waste­fully burning up suddenly the fewell of the maintenance of it: therefore, it is needfull, that we suffer no commo­tion to be raised in our passions and affections, but upon just cause and ground, and that then therein we do keepe due moderation, by the command of reason; Note. and by the possessing and taking of them up, with divine and hea­venly objects and imployment; about things concerning a better life: it is a very dangerous, and costly contentment that a man hath, by giving immoderate scope to his un­ruly affections and passions; with the consumption of his owne life thereby, in this course of indirect self-murder.

2. A morall me­ritorious man­ner of self-killing. Secondly, men by their self-willed sinfull courses, are indirect self-murderers of their bodies efficiently; in a moral manner, and by way of merit, according to the justice of God, threatning and punishing disobedient prophane­nesse and wickednesse from heaven; not onely inwrap­ping transgressors into publick generall judgements with others; but also, by inflicting particular personall destru­ction upon them; as God did upon Corah, Dathan, and Abiram Numb. 16.38., and upon some, for their unworthy and prophane receiving of the Sacrament of the Lords Sup­per, did die 1 Cor. 11.30., by their owne meritorious procurement: and, wee are taught in the Proverbs, Prov. 1.8 31, 32. that sinners do lay waite for their owne blood, and, eate the fruit of their owne [Page 124]way: and that the turning away of the simple shall slay him. In the Prophet Ezekiel, Robbers, adulterers, and usurers, Ezek. 18.13. are threatned with death; and there it is said, that their blood shall be upon their owne heads; which intimates that they are guilty of their own deaths. And againe, secure persons, not repenting after admonition, are threatned with death; and that their blood shall be upon their owne heads. Ezek. 33.4, 5. Yea, all the damned in hell, whose bodies with their soules shall be subject to the second death by meanes of their owne sins; are, and shall be guilty of their own deaths, both of soule and body; and so are self-murderers also of their bodies, at least indirectly.

In Adam, and by his first sin, all men natu­rally are self-murderers. Moreover Adam, and all mankinde in him lapsed, are indirectly self-murderers, by merit of that first transgres­sion; for, and through which, death entred into the world: according to the testimony of the Apostle; who saith, that by one man sin entred into the world, and death by sin: so death passed upon all men, for that all have sinned. Rom. 5.12. So that no man can blame any for his death, in regard of originall merit and desert, but him­selfe. Now, that this death of our selves, may not be im­puted to our selves, that we should stand guilty before God of this indirect self-murder; we must labour to get our pardon from God in Christ, for the comfort of our consciences, and for our security from the avenger of blood, upon our reconciliation with our God; and bee carefull that we live not wilfully and impenitently in any knowne sinne; without which care, all stand guilty be­fore God of this sinne of self-murder, and shall suffer for it.

Observe. The world is full of self-murderers. From hence we may observe, that there are many more self-murderers than the world takes notice of, or that do thinke themselves to be such; yea, the world is full of them; whose sinnes are more haynous than they con­ceive, and specially against themselves most pernicious: and therefore, it is no marvell that one man endeavours [Page 125]the ruine and destruction of another; when we see how desperately and eagerly they doe the same against them­selves: For, who can expect better respect and usage from any man, than he gives to himselfe; or is in him to performe? Some difference there is in the affection and intention of betternesse to himselfe; but his reall perfor­mances are to himselfe worst.

Thus having declared what indirect self-murder is, and how it is diversly procured and committed; now I will shew certaine exempt cases; which, although in the materiality of the facts they differ not from indirect self-murder; yet, in the formality of their acting, are much discrepant.

§. 15. Of certaine exempt Cases.

Exempt cases. Three cases there are, wherein men are warrantably to expose their bodies to the apparent danger of death; without perill of self-murder, or just blame of guiltinesse of their owne deaths.

1. By calling. First, when a man hath a lawfull calling, generall, or particular; which, without danger of losse of his life, in discharging thereof, he cannot execute; then is he to ad­venture his life, that he may doe his duty, (which other­wise cannot be performed) committing himselfe to Gods protection, and disposall. As Peter did in comming downe out of the Ship to walke upon the Sea, when Christ commanded him Mat. 14.29.: and as Sampson, in execution of his office of Iudge against his enemies, pulled downe the house, whereby hee with them did perish, Judges 16. Pacchtarius ad Januarium. In fine obitus sui sub Martyrii passione— David a Mau­den in praeceptum 6. discurs. decim. and is commended among the faithfull: Heb. 11.32. whom Bacchiarius, an ancient Author, calls a Martyr: of which David a Mauden gives the reason— quia illae quae ad Martyrium requiruntur conditiones in ipso reperiuntur: the things requisite for Martyrdome were found in him, be­ing a person reconciled to God; and dying for Gods glo­ry, [Page 126]and in defence of the truth, and by a warrantable cal­ling of divine instinct, and supernaturall ability. And we see, that when God did call Moses to come up into the mount, there to die; he obeyed, and went willingly and wittingly unto his owne death. Deut. 34.

By this rule, souldiers and servants taking wages, or otherwise bound to fight for their lives, or at the com­mand of their superiours, are bound (as Mauden sayes) ex justitia, by the law of justice, to expose their lives to death, in discharge of their duty; to obey and protect their superiours.

Reasons of in­couragement. The reasons of incouragement to undertake such mor­tall adventures, are specially two. First, our knowledge and assurance that God, whom herein wee are to respect and obey, originally, or secondarily commanding us, will either protect us in our wayes and undertakings; or will so dispose of us, as shall be best for us; with comfort, and honour, in, and after our death: Knowledge. in which respect, both Plato pro Socrate; and also Aristotle affirme, that honest a mors turpi vitae est praeferenda: An honourable death is to be preferred before a shamefull life.

2. Benefit of death. Secondly, the feare of the losse of our lives should bee no remora, or hinderance to our dutifull performances: because our deaths in this manner, may be the medium, or meanes to the end, that is better than our lives: Wee see, that if a thing destinated to a certaine end, doe at any time crosse or hinder the attaining of that end; in that re­spect it is to be deemed evill, and to be rejected: as our Saviour commands, that if our eye cause us to offend, then pull it out; and in like case to cut off our hand, or foote. Mat. 5.30. which is done by mortification and grace, making them as uselesse to any scandalous courses, as if they were cut off in semblable manner, as men throw away their armour to save their lives by slight in a hot pursuit of their enemies, and as men at Sea throw their goods into the water to save themselves.

§. 16. A particular question about souldiers flying, resolved.

Ab [...]ut souldi­ers, a case of conscience. Question. A question may be here moved, whether it be in con­science lawfull for any souldier, out of feare of death, up­on his owne apprehensions, to flee and runne away to save his life, before a signall, command, or example bee given him by his Commander so to doe?

Answer. Souldiers are to stand. I answer, for the fact it is true, nothing is more fre­quently done in warre, than so to runne away in disor­derly manner; because feare bereaves men of their use and command of reason; and also self-love makes every man more carefull of his owne particular, than of the publike; things that are neerest doe most affect; extremities of dangers convert all a mans thoughts, to thinke how then to preserve himselfe. But, for the morall lawfulnesse of that course it appeares not to me; yea rather, I conceive that although present death stood ready before them to swallow them up; they are not to turne their backs, to leave their stations, and runne away without due crder, signall, or example of their Commanders. Because such desertion of their Commanders and fellowes in distresse, is a betraying of them into their enemies hands. Againe, the greatest destruction and ruine of an Army, comes by disorderly flight, wherein every man is objected to the enemies execution: Whereas, by resolution and couragi­ous resisting to death, many victories are gotten, with the preservation of the body of an Army. Finally, if the publike doe miscary, our particular cannot bee safe; but those that escape may (in regard of their after-miseries) wish that they had fallen in the army, by the sword of their enemies.

We are bound to attribute so much to the wisdome, and valour of our Commanders; that they will not cast a­way the lives of their men, but upon apparent possibili­ties [Page 128]of victory or preservation, by opposition; although we see it not. Helps so to do. 1. Faith. The helps to enable us to this high courage of performing of duty, are two: First, Faith; both for the goodnesse of our estate in Christ to Godward; wher­by we may be assured of everlasting life and glory, when we die: and also, for the lawfulnesse of our calling and imployment in that service, wherein death attaches us; that we may as comfortably there end our dayes, as if we dyed upon our beds; being perswaded of our future happy condition; and that our death in that manner is more usefull to men, and more acceptable to God, than our lives.

2. Resolution. Secondly, undaunted resolution to be obedient in doing our duties; considering that obedience is better than sa­crifice, although in doing thereof wee doe perish. For, for to enjoy vertue and union with God, (which confists in obedience to Gods will,) is better than life with­out them.

§. 17. The second exempt case about venturing of life, which is upon urgent necessity.

The second Case, Necessi­ty: in three points. 1. Vncertaine death, for cer­taine good. The second Case wherein we may wittingly and wil­lingly, without danger of self-murder, adventure the losse of our lives, is a present, urgent, and unavoidable ne­cessity, for a certaine greater more eligible good: which falls out in three points. First, not only when with an uncertaine danger of our owne lives, wee seeke to re­deeme the certaine destruction of our neighbours; as to cast our selves into the water, being skilfull to swimme, to save him from assured drowning, who hath no other meanes of safety: or, to cast our selves into desperate dangers for rescue of our wives, children, or friends, from out of the fire; or out of the hands of our enemies; as did Abraham for Lot Gen. 14.14., and David for his wives 1 Sam. 30.; or to minister to the necessities of our sick houshold, that they [Page 129]perish not in neglect; wee ought to venture our lives with them in their infectious diseases. But further al­so, to save another from certainly perishing, sometimes men may object themselves to certaine death; Certaine death for Superiours. as if the person be a publicke Magistrate, or Prince, or evidently of more use and worth in Church or Common-wealth than our selves, we may exchange our selves to passe for him, as the Scripture intimates, with commendation; that peradventure for a good man some would even dare to die. Rom. 6.7. and the peoples esteeme of David was, that he was worth ten thousand of them; and therefore, would not let him adventure himselfe; where, if halfe of them should die, the enemies would not care for them. 2 Sam. 18.3. this respect and preferment of eminency and vertue is not only from love of themselves, but also from love of that publike body, to which those persons by their lives may be beneficiall.

For a friend. Also, a man may, for preservation of his deare friend, put himselfe upon assured death; as our Saviour implies, by way of commending the same; when he sayes, Greater love hath no man than this, Ambros. lib. 3. officiarum c. 12. de duobus Py­thagoraeis. Virgil.—me me adsum qui seei, in me converene serrwn. that a man lay downe his life for his friends. Therefore, this degree of love hee may have, and was practised by divers, as betweene Nisus and Euryalus, Damon and Pythias, Pylades and Orestes.

Object. The thing that may seeme to withstand the lawful­nesse of this practice, is that generall rule of loving our neighbours as our selves, and not otherwise. Answ. But this is easily answered; first, by the right understanding of the rule; as our selves; which notes, not the degree or mea­sure of our love; 1. It is required that our love be sincere. for then must we love all men alike, if the rule of the measure be one: for, quae conveniunt in uno tertio, conveniunt inter se: they that agree in any one third thing, doe agree within themselves: but, that we are to love all men alike, is absurd, and against the practice of our Saviour Christ, who loved Iohn above the rest of the Apostles; then [as our selves] notes the sincerity of our [Page 130]love: for as the Apostle tells us; No man ever yet hated his owne flesh, Ephes. 5.29. So then, here is commanded first, that we should love our neighbours; secondly, that for the quality of this love, it should be in truth; and as we would that others should love us: which doth not exclude such a superlative degree of love, as may expresse it selfe by a mans dying for his friend; as if it were an un­lawfull excesse.

2. To dye for a friend may bee self-love, and lawfull. Secondly, this doubt may be resolved, by the true in­terpretation of such a mans act: because, in that degree of love so expressed for his friend, he loves himselfe, both by the consummation and earthly perfection of the vertue of friendship in him; which in some sort beatifies the sub­ject wherein it is; and also thereby he gaines to himselfe the honour to be counted more worthy of a friend, than a friend was of him: Amicus est after ego. & lovers are said to live rather in those that they doe love, than in themselves; so that without such friends their lives would be but a languishing dying. With mee in this point, accords Cardinall Folet upon Idem ibid. Iohn 15.13. and David à Mauden in his tenth discourse upon the sixt Commandement, is peremptory; and sayes, that Id non facit ex amore vitae alte­rius—sed ex a­more virtutis a­micitiae, & ad ahorum exem­plum: quod dum sacit, se plus quā amicum diligit. Certum est licitum esse vitam suam certo periculo exponere, pro servanda amicivita temporali, ex motivo ho­nestatis & amicitiae: quandoquidem honestas virtutis ma­jus bonum sit, quàm vita propria corporalis: It is certaine that it is lawfull for a man to expose his life to certaine dan­ger, for to preserve the temporall life of his friend, upon the motive of honesty and friendship; seeing the honesty of ver­tue is a greater good, than his owne corporall life.

From hence he sayes, Licitum esse ai­unt Doctores a­mico peste labo­ranti inservire, cum aequi certo per culo mertis, & in communi naufragio takulam so [...]io cedere; unde si duo a­mici simul naufragium secissent, us (que) residua eset tal ula, cu jus subsidio alteruter ex illis tantum po Yet salvari, posset quidem alter eâ non uti, ut sibi cam amicus assumeret, cujus saluti consultum crpit. in kee tamen eventu cavendum est, ne quis per positivam aliquam actionem directè neci suae ecoperetur; hoc enimillici [...]n est. Disetus. 10. in praecept. 6. numer. 3.5. Ema: Sa: in vocabulo vita. that the Doctors affirme that it is lawfull to doe service to a friend that is sick of the pestilence, [Page 131]with equally certaine danger of death; and in a common shipwrack to yeeld a board to a fellow companion: as if two friends have suffered shipwrack together, and that there were a board remaining to them; by the help whereof only one of them could be saved; the one of them may forbeare to make use of the same, that his friend, whose safety he de­sires, may take it to himselfe. Notwithstanding, in this case heed must be taken that no man doe directly, by any positive action cooperate to his owne death: for, that is unlawfull. Emanuel Sa in his Aphorismes affirmes as much.

§. 18. Of the second point, which is concerning certaine death for certaine more publike good.

The second point. The second point concerning present urgent necessity, wherein a man may adventure the losse of his life for a greater good, without any danger of self-murder, is when by the losse of one, or of a few lives, many more are pre­served: Certaine death for greater pub. like good. for, bonum commune est praeferendum proprio: the publike good is to be preferred before our owne private; which argueth the greater charity for extension of it a­broad: and as we are not made every one for himselfe onely; but for the good one of another: So should wee endeavour the same by life and death: as the Apostle commands that we should not looke every man on his owne things, but every man also on the things of others. Phil. 2.4.

In the publike good, the good of every particular is comprehended; and therefore, the members, severally considered, are to expose themselves to suffer for the good and preservation of the Whole. Thomas of Aquine sayes well, that Charitas communia propriis anteponit: Tho: 2.2. quaest. 26. arlic. 4. ad 3. Charity preferres the publike before the private: In this also David a Mauden is cleare, when he sayes, in his [Page 132]aforenamed discourse: Laudabiliter facit, qui pro bono publico se periculo exponit: Sicut enim in naturalibus pars una corporis, rectè periculo exponitur pro servando toto cor­pore; ita & in politicis, particulare Reipub. membrum pro servanda tota Republica: That man doth commendably, that exposes himselfe to danger for the publike good: as even in naturall things, one part of the body is rightly exposed to save the whole body; so also in things politique, a particu­lar member of the common wealth is to be exposed for to save the whole. And therefore the Prophet David upon this ground, accompanied with a speciall instinct and mo­tion of the Spirit, for the generall good of his nation, un­dertooke with the perill of his life; a dangerous combate against the Gyant Goliah. 1 Sam. 17. Caiaphas did tell a truth, when he said, that it was better that one man should die for the people, than that the whole Nation should perish. John 11.50. Eleazar is commended, Qui se in mortem dedit, ut populum suum liberaret: Who gave himselfe, that he might deliver his people, sayes Mauden. Examples of this practice are fre­quent among the Heathen, and by them celebrated with greate praise: As Codrus the Athenian King, (if I be not mistaken) who thrust himselfe into death among his ene­mies, that hee might procure victory to his people, ac­cording to the Oracle. Also of Curtius the Romane it is said; that Se pro Republica praecipitavit in hiatum terrae: for preservation of the common-wealth hee did throw him­selfe into a gulfe of the earth: But of this kinde many might be alleadged. Vpon this ground it is, that the kee­ping of a Passe; the defending of a Town, or Fort, or the making of a Stand to check the pursuing enemy, may be committed to a few, against an unresistable multitude of enemies: which charge and service those few are not to decline, nor disert and quitt; although they doe foresee that in that service they must all die upon the place; when it is apparent, that by the losse of the lives of those few, after that brave manner, the lives of many others are [Page 133]preserved, with a more generall publike good of that body and State whereof they are members: So Sampson­like, doing more good by their thus dying, than they ever did, or could, by otherwise living.

§. 19. Of certaine questions resolved.

Questions 1. About a man­flayer, for whose sake his friends are pur­sued to death. To this point belongs the decision of divers questions. As, first, if a man have killed another, and escaped; for re­venge whereof the kindred and friends of the slaine, in their pursuit of the manslayer for justice, doe fall upon his kindred and friends that favour or entertaine him; whereby may follow the effusion of much innocent blood, where there is not sufficient power and authori­ty to order and protect men against such outrages; then is such a manslayer bound in conscience to put himselfe betweene his friends and such harme, and to offer him­selfe a sacrifice to appease wrath; and to prevent a more generall bloodshed, mortality, and deadly feud; Where­by, for his sake, many of his dearest friends might perish. It is better that one should die for preserving of many, than that many should die for preserving one of no more worth and use than any one of the other: which is ap­parent by Ioabs demand in his pursuit of Sheba, at Abel of Bethmaachah, requiring him to bee delivered up to him, upon promise that he would depart from the City; which was done accordingly. 2 Sam. 20.21.

§. 20. About a man under deadly displeasure of Superiours.

Question 2. Secondly, if a man be fallen so farre under the displea­sure of his Prince, or State, (although unjustly, and unde­servedly) that they pursue him with that eagernesse to death, that for his sake and life, a storme of destruction is like to light upon, and consume his dearest and nearest [Page 134] friends; then ought he, for their safety, to put himselfe into the hands of implacable authority; to bee thereby heaved, as Ionas Jonah 2.15., into the high grown sea of Superiours displeasure; that the same may cease from the raging thereof. Which practise and care seemes to have beene used by our Saviour Christ, when he said if you seeke me, let these go their way Iohn 18.8.: to make a party, if hee were able to resist; were to make an innocent man guilty of re­bellion, and the meanes of more generall ruine.

An objection. If it be replied, that self-love is against this course; and that the preservation of justice is to be preferred a­bove many mens lives; and that such yeelding doth con­demne the sufferer, as guilty, and encourages the persecu­tors in their injustice:

Answer. 1. About love. I answer, that the love of the whole, or more generall body, or principaller parts thereof, is to be preferred be­fore the love of any particular, or inferiour member of the body; as is cleared by what is spoken already.

2. About Justice. To the second I reply; that, of justice in generall, it is true, that it is to be preferred before the bodies and lives of many men; 1. In generall. because, neither trade, humane society, nor the world can consist without it: and therefore it is, that, for maintenance therof, Kingdome is justly armed against Kingdome; to reduce, and keepe those to justice, that, otherwise transgressing the same, would confound all in tyrannie, or anarchy.