CHAP.
5.
Of
mans
spirituall
life
.
§.
1.
What
spirituall
life
is
.
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
[
a
](A13280-e31220-b)
a
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
.
spirituall
life
there
are
two
acts
:
First
,
that
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
.
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
.
two
degrees
:
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
[
a
](A13280-e31680-b)
a
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
[
b
](A13280-e31830-b)
b
1
Cor.
2.9
.
.
And
he
himselfe
,
having
beene
rapt
up
into
the
third
heaven
,
confesseth
that
there
he
heard
unspeakable
words
[
c
](A13280-e31870-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
which
was
not
lawfull
for
him
to
utter
[
d
](A13280-e31890-b)
d
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
.
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
.
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
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
.
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
:
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
[
a
](A13280-e32720-b)
a
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
[
b
](A13280-e32910-b)
b
Gal.
3.21.24
.
;
and
that
for
the
same
we
should
neither
rest
upon
our selves
,
nor
upon
the
Law
.
[
c
](A13280-e33030-b)
c
Gen.
3.15
.
,
he
did
publish
and
give
the
same
to
every
particular
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
.
beleeving
parents
now
are
.
§.
5.
Of
the
excellency
of
spirituall
life
.
Mans
spirituall
life
far
excells
his
naturall
life
;
in
three
respects
especially
.
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
[
a
](A13280-e33640-b)
a
Rom.
14.8
.
and
so
,
as
the
life
of
naturall
or
reasosonable
men
,
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
.
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
,
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
.
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
[
a
](A13280-e34130-b)
a
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
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
.
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
,
those
that
seeke
shall
finde
.
Amos
5.6
.
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
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
.
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
.
Faith
comes
by
hearing
,
Rom
10.17
.
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
.
[
a
](A13280-e35190-b)
a
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
.
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
.
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
.
works
by
his
word
,
as
a
more
puissant
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
.
God
,
Rom
1.4
.
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
,
indowed
with
senses
as
well
as
reason
,
hee
appoints
meanes
,
commendation
before
God
and
men
.
Naaman
the
Syrian
,
2
King
.
5.13
,
14.
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
.
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
.
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
,
spirit
to
lust
against
the
slesh
;
because
they
are
contrary
the
one
to
the
other
[
a
](A13280-e36530-b)
a
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
[
b
](A13280-e36680-b)
b
Rom.
7.5
.
.
Which
by
a
contrary
life
of
grace
,
are
mortified
and
subdued
:
but
,
I
confesse
that
this
degree
followes
after
faith
.
It
is
by
this
faith
that
wee
do
divinely
and
spiritually
live
[
c
](A13280-e36820-b)
c
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
[
d
](A13280-e37020-b)
d
John
11.25
.
:
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
.
[
a
](A13280-e37220-b)
a
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
[
b
](A13280-e37340-b)
b
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
.
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
.
supernaturall
efficient
and
divine
principle
:
and
so
from
the
effects
,
we
doe
conclude
the
eause
to
precede
or
goe
before
.
rocke
Christ
[
a
](A13280-e37690-b)
a
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
.
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
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
.
inherent
graces
of
Gods
spirit
,
is
threefold
.
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
this
degree
of
holinesse
,
consisting
in
actuall
obedience
,
is
threefold
.
First
,
to
manifest
the
truth
and
power
of
mans
in
ward
and
habituall
grace
.
The
grounds
and
originall
motives
of
this
grace
and
holinesse
,
that
consists
in
actuall
obedience
to
God
,
are
three
.
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
.
second
motive
is
the
externall
impulsion
of
Gods
word
,
in
the
ministery
and
use
thereof
,
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
.
The
third
motive
is
that
influence
and
motion
of
the
Spirit
of
God
,
which
at
times
,
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
[
a
](A13280-e38830-b)
a
Ezek
33.19
.
.
§.
11.
Of
the
signes
of
spirituall
life
.
spirituall
life
,
whereby
we
may
know
whether
we
have
it
,
or
want
it
,
whereof
I
will
give
you
some
notes
.
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.
The
second
note
of
this
spirituall
life
is
the
powerfull
active
effects
of
it
;
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
[
a
](A13280-e39190-b)
a
1
Tim.
1.9
.
.
The
third
signe
of
spirituall
life
in
man
,
is
his
comfortable
suffering
for
the
things
belonging
to
that
life
;
Moses
,
seeing
him
that
is
invisible
[
b
](A13280-e39330-b)
b
Heb.
11.27
.
:
by
whose
vertue
he
was
supported
.
,
by
the
manner
of
his
undergoing
of
afflictions
,
in
voluntary
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
[
a
](A13280-e39420-b)
a
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
.
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
[
b
](A13280-e39660-b)
b
Psal.
119
97.
.
§.
12.
How
spirituall
life
may
be
preserved
.
spirituall
life
,
may
preserve
,
and
strengthen
it
:
which
is
done
especially
by
sixe
things
.
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
.
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
.
First
,
wearisomenesse
and
satiety
,
contracted
by
the
length
of
time
in
assiduity
,
about
good
things
and
divine
exercises
.
that
rivers
of
waters
did
runne
downe
his
eyes
,
because
men
kept
not
Gods
Law
,
Psal.
119.136
.
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
[
a
](A13280-e40630-b)
a
Psal.
119.42
.
.
Fiftly
,
spirituall
life
is
upheld
in
us
,
by
having
our
eyes
fixt
upon
God
,
in
constant
perseverance
in
all
well
doing
,
(
as
did
Iehosaphat
[
b
](A13280-e40710-b)
b
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
.
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
:
within
the
vaile
,
whither
Christ
our
forerunner
is
gone
[
c
](A13280-e40870-b)
c
Heb
6.19
.
:
drawing
us
after
him
.
§.
13.
Of
mans
care
of
spirituall
life
.
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
;
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
that
our
Saviour
saith
,
be
that
loveth
his
life
shall
lose
it
;
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
.
CHAP.
8.
Of
spirituall
self-murder
in
speciall
.
§.
1.
All
perishing
soules
are
self-murdered
.
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
,
§.
2.
Spirituall
self-murder
defined
.
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
.
two
degrees
:
the
first
is
deprivation
of
spirituall
life
,
which
is
poena
damni
,
or
punishment
of
losse
:
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
.
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
.
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
[
a
](A13280-e49130-b)
a
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
things
,
that
ought
to
be
done
by
him
,
for
his
salvation
.
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
[
a
](A13280-e49460-b)
a
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
.
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
;
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
[
a
](A13280-e49730-b)
a
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
.
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
.
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
:
privative
unbeliefe
;
whereby
a
man
is
destitute
,
or
deprived
of
Christ
our
life
and
Saviour
;
For
,
we
are
frequently
said
to
live
by
faith
[
b
](A13280-e50120-b)
b
Habak.
2.4
.
Heb.
10.38
.
Rom.
1.17
.
:
and
therefore
,
without
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
.
§.
7.
Of
the
reasons
of
defect
of
obedience
.
all
times
:
and
therefore
,
intermission
being
next
to
omission
,
men
doe
easily
fall
from
the
former
into
the
latter
.
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
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
.
old
man
of
sinne
,
that
raignes
in
them
;
they
forbeare
to
do
what
may
crosse
or
hurt
the
same
:
master-raigning
sins
.
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
.
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
le
ts
them
die
,
before
Christ
bee
fully
formed
in
him
;
things
that
wee
have
wrought
,
2
Ioh.
8.
For
,
those
onely
that
hold
out
unto
the
end
,
shall
bee
saved
[
a
](A13280-e51290-b)
a
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
.
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
.
[
b
](A13280-e51540-b)
b
Mat.
22.12
.
;
and
the
mans
want
of
his
wedding
garment
,
excluded
them
from
the
presence
of
the
Bridegroome
[
c
](A13280-e51580-b)
c
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
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
.
except
our
righteousnesse
doe
exceede
the
righteousnesse
of
the
Scribes
and
Pharisees
,
wee
shall
in
no
case
enter
into
the
Kingdome
of
Heaven
[
a
](A13280-e51810-b)
a
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
.
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
[
b
](A13280-e51940-b)
b
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
.
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
.
The
lets
and
hinderances
of
this
endeavour
,
and
the
causes
of
this
omission
,
whereby
men
deprive
themselves
of
this
spirituall
life
,
are
specially
three
.
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
.
§.
11.
Of
spirituall
self-murder
by
subjection
to
death
,
through
commission
of
evill
.
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
[
a
](A13280-e52870-b)
a
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
.
punishment
of
smart
,
or
damnation
in
hell
.
For
,
by
sinne
entred
death
,
Rom
5.12
.
Rev.
21.8
.
Prov.
19
16.
The
properties
of
the
course
and
sinnes
of
Commission
,
whereby
a
man
becomes
guilty
of
self-murder
of
his
soule
,
are
foure
.
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
not
be
damned
,
for
their
grosse
transgressing
of
it
.
[
a
](A13280-e53600-b)
a
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
.
sweet
in
his
mouth
,
and
which
hee
hides
under
his
tongue
,
as
Zophar
saies
[
b
](A13280-e53780-b)
b
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
.
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
.
seemes
good
to
them
;
in
regard
of
the
blindenesse
of
their
minds
[
a
](A13280-e53940-b)
a
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
.
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
[
b
](A13280-e54220-b)
b
Psal.
73.12
,
13.
.
§.
14.
Of
spirituall
self-murder
,
by
sinning
against
the
Gospell
.
The
second
kind
of
soul-killing
courses
,
are
sinnes
committed
against
the
Gospell
;
which
is
the
only
remedy
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
.
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
.
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
.
morall
works
in
our
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
.
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
[
a
](A13280-e55130-b)
a
Iob.
3.18
.
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
[
b
](A13280-e55300-b)
b
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
[
c
](A13280-e55330-b)
c
Heb.
3.12
.
.
§.
16.
Of
Impenitency
.
second
kind
of
sinnes
against
the
Gospell
,
whereby
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
.
§.
17.
Of
the
sinne
against
the
Holy
Ghost
.
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
[
a
](A13280-e55680-b)
a
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
[
b
](A13280-e55780-b)
b
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
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
.
Holy
Ghost
,
wee
must
be
carefull
that
wee
sinne
not
presumptuously
;
nor
hate
goodnesse
,
and
good
people
.
Holy
Ghost
is
both
incident
onely
to
persons
inlightned
,
with
certaine
knowledge
of
Christ
and
the
Gospell
,
[
a
](A13280-e55910-b)
a
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
.
Holy
Ghost
,
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
;
and
of
the
power
of
the
Gospell
;
and
of
those
,
in
that
respect
,
that
are
godly
.
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
.
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
[
a
](A13280-e56350-b)
a
2
Tim.
4
10.
,
and
Simon
Magus
[
b
](A13280-e56380-b)
b
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
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
.
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
.
three
reasons
.
§.
20.
The
improvement
of
the
knowledge
of
spirituall
self-murder
.
spirituall
self-murder
are
specially
Foure
.
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
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
,
day
of
judgement
,
for
Tyre
and
Sidon
,
than
for
such
.
Mat.
11.22
.
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
.
[
a
](A13280-e57710-b)
a
Rev.
20.15
.
,
and
so
are
both
cast
into
hell
:
Mat.
10.28
.
the
nobler
part
drawes
the
other
into
identity
of
condition
.
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
.
[
b
](A13280-e58080-b)
b
Prov.
4.25
.
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
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
.
CHAP.
II.
Of
Indirect
self-murder
of
the
body
.
§.
1.
Why
Indirect
self-murder
is
first
treated
of
.
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
.
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
.
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
.
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
.
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
.
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
.
indirectly
murder
himselfe
,
divers
waies
:
as
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
,
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
:
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
.
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
.
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
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
.
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
.
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
,
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
.
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
inditement
of
indirect
self-murder
;
if
by
the
aforesaid
meanes
they
doe
miscary
.
§.
4.
Of
indirect
self-murder
by
omission
morally
wrought
.
indirect
self-murder
,
a
man
may
be
guilty
by
a
morall
meritorious
default
;
two
wayes
:
[
a
](A13280-e64450-b)
a
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
.
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
.
[
b
](A13280-e64660-b)
b
Mat.
14.30
,
31
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
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
.
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
:
[
a
](A13280-e64950-b)
a
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
.
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
.
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
.
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
.
two
reasons
.
And
that
they
are
guilty
of
their
owne
deaths
by
a
grosse
course
of
indirect
self-murder
,
is
evident
by
foure
reasons
.
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
.
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
?
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
.
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
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
.
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
they
bound
in
conscience
,
and
may
they
answer
affirmatively
that
they
are
guilty
:
without
any
danger
of
being
indirectly
guilty
of
self-murder
?
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
.
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
.
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
.
axiome
,
that
no
man
is
bound
to
betray
himself
:
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
;
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
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
.
not
guilty
,
when
he
is
indeed
guilty
,
he
lies
:
which
is
unlawfull
for
him
to
doe
.
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
responsionis
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
,
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
.
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
.
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
contradictions
of
necessity
one
must
be
false
?
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
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
affirmatively
Guilty
,
he
should
be
indirectly
a
self-murderer
:
as
hath
beene
shewed
.
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
.
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
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
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
.
time
,
measure
,
and
manner
;
falling
into
extreames
,
either
of
defect
,
or
of
excesse
,
or
of
unseasonablenesse
:
which
is
done
two
wayes
.
thoughts
,
fancy
,
and
understanding
;
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
[
a
](A13280-e70660-b)
a
Psal.
69.22
.
,
and
shortens
his
time
upon
earth
.
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.
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.
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
,
§.
10.
Of
indirect
self-murder
of
commission
wrought
by
desperate
hazard
in
6.
Cases
.
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
.
The
first
Case
,
of
Braves
and
Gallants
.
indirect
self-murder
.
Concerning
purchase
and
rescue
.
[
a
](A13280-e71810-b)
a
1
Sam.
17.32
.
,
and
Ionathan
and
his
Armour-bearer
to
invade
a
whole
Garrison
of
the
Philistims
[
b
](A13280-e71870-b)
b
1
Sam.
14.6
.
.
Such
men
must
have
both
a
calling
,
by
divine
inward
instinct
,
motion
,
and
qualification
;
and
also
,
a
strong
well
grounded
faith
,
in
assurance
of
Gods
assistance
:
as
the
Scripture
tells
us
,
how
such
,
through
faith
subdued
Kingdomes
,
escaped
the
edge
of
the
sword
,
out
of
weakenesse
were
made
strong
,
waxed
valiant
in
fight
,
turned
to
flight
the
armies
of
the
Aliens
:
Heb
,
11.33
,
34.
Concerning
some
souldiers
.
foole-hardy
men
will
fight
against
their
enemies
,
upon
desperate
disadvantages
;
and
imminent
perill
of
death
;
when
they
are
neither
forced
to
it
by
unavoidable
necessity
;
nor
are
warranted
by
command
of
such
superiours
as
either
have
absolute
power
over
them
of
life
and
death
;
or
can
assure
them
,
or
give
them
the
victory
,
[
c
](A13280-e72130-b)
c
Numb.
14.40
.
Vsque
ad
finem
.
(
as
God
often
did
to
the
Israelites
,
fighting
by
his
command
,
or
approbation
upon
strange
disadvantages
)
yea
,
when
they
cannot
probably
come
off
with
the
safety
of
their
lives
;
then
that
is
a
course
of
indirect
self-murder
.
Concerning
Mariners
.
The
fourth
Case
is
of
those
that
trade
by
Sea
,
who
often
runne
into
mortall
and
desperate
adventures
,
out
of
eagernesse
to
make
their
voyages
;
either
putting
to
Sea
in
such
weather
,
and
seasons
as
is
like
to
endanger
all
;
or
putting
for
the
Port
,
upon
desperate
hazards
of
miscarying
by
stormes
,
sands
,
or
rocks
,
or
running
presumptuously
into
the
danger
of
Pyrates
;
or
other
mortall
ingagement
by
Sea
,
either
through
wilfull
negligence
,
or
through
self
-
confidence
of
skill
,
or
power
more
than
they
have
,
so
tempting
God
.
Concerning
Duells
.
The
fifth
Case
of
desperate
adventure
,
is
of
those
that
undertake
Duells
;
or
doe
give
,
or
accept
challenges
of
single
combats
,
upon
their
owne
private
motion
,
for
private
revenge
;
or
for
supposed
maintenance
of
impeached
honour
;
who
,
if
they
perish
in
the
attempt
,
or
by
meanes
of
the
conslict
,
are
guilty
of
more
than
indirect
self-murder
:
because
,
that
course
so
unwarrantably
,
and
needlefly
undertaken
,
is
commonly
where
the
wronged
may
have
better
redresse
,
with
lesse
adventure
of
life
;
Parties
,
Iurie
,
Witnesse
,
Iudge
and
Sheriffe
:
whereas
it
is
the
prerogative
of
Kings
to
make
warre
and
peace
,
and
independently
to
execute
justice
under
God
.
It
also
argueth
in
them
,
both
great
folly
,
and
impotency
of
minde
,
so
lightly
to
adventure
or
give
away
their
lives
;
a
price
so
far
exceeding
the
worth
of
the
purchase
that
they
contend
for
,
and
which
they
may
have
decided
farre
better
,
without
any
such
desperate
danger
;
and
also
it
proclaimes
their
pusillanimity
and
weaknesse
,
in
that
they
cannot
beare
crosses
and
injuries
.
And
finally
,
it
makes
their
cause
apparently
unjust
;
when
they
passe
by
,
or
neglect
a
peaceable
triall
by
equall
justice
and
reason
;
and
doe
put
it
to
be
decided
by
bodily
strength
,
and
chance
of
warre
;
in
a
course
more
beseeming
beasts
than
men
.
It
seemes
that
such
men
doe
account
themselves
and
their
lives
little
worth
,
and
that
they
are
weary
of
living
;
who
so
rashly
expose
the
same
by
thrasonicall
provocations
and
darings
,
to
be
taken
away
and
destroyed
in
such
a
manner
;
wherein
,
having
abandoned
the
command
of
reason
,
they
become
beasts
;
and
becomming
slaves
to
their
vilest
passions
of
fury
,
madnesse
,
cruelty
,
and
the
like
.
(
whereby
they
are
overcome
,
who
would
in
that
course
overcome
others
)
Duellers
degenerate
into
incarnate
devills
:
And
while
they
thus
contend
to
gain
or
maintaine
reputation
of
Honour
and
Valour
by
this
most
dishonourable
and
base
brutish
course
of
impetuous
self-revenge
by
Duells
;
they
justly
lose
that
for
which
they
contend
,
and
otherwise
might
have
had
.
Concerning
desperate
attempts
upon
daring
and
wagering
.
lawfull
courses
,
to
just
and
necessary
ends
;
but
rash
audaciousnesse
in
daring
to
doe
unwarrantable
attempts
is
manifest
,
by
the
unreasonablenesse
and
unnecessarinesse
thereof
,
undertaken
upon
unadvised
passion
,
and
foole-hardy
presumption
;
with
arrogancy
in
the
manner
of
accomplishing
,
and
folly
in
the
end
of
it
.
A
truly
valorous
man
manifests
his
fortitude
by
his
unconquerablenesse
upon
any
provocation
of
darring
,
to
doe
any
thing
that
is
not
fit
and
warrantable
for
him
to
undertake
upon
good
grounds
and
reason
;
that
if
he
bee
crossed
,
or
perish
in
atchieving
it
,
hee
may
have
honour
and
peace
,
and
no
way
be
guilty
of
his
owne
death
:
So
that
,
although
daring
audaciousnesse
exceeds
true
fortitude
in
unwarrantably
adventuring
beyond
it
;
yet
it
comes
short
of
valorous
fortitude
in
the
grounds
,
and
manner
of
enterprising
,
and
of
consequent
effects
and
honour
of
it
.
A
valorous
man
is
his
owne
master
,
in
disposing
of
himselfe
and
his
actions
about
dangerous
enterprises
,
according
to
his
owne
minde
,
sound
reason
,
and
advised
resolution
.
Whereas
,
an
audacious
man
is
but
as
a
servant
to
others
,
by
whose
will
and
daring
provocations
he
orders
himself
and
his
actions
,
as
they
list
,
at
their
pleasure
,
and
for
their
service
;
that
he
must
needs
doe
whatsoever
desperate
attempts
they
will
dare
him
to
doe
,
even
to
the
perill
of
the
losse
of
his
life
,
without
any
lawfull
reason
and
calling
.
naked
contract
for
a
certaine
summe
,
or
upon
assumpsit
of
ten
for
one
,
or
the
like
,
to
be
paid
to
him
when
he
shall
have
performed
some
desperate
hazardous
enterprise
agreed
upon
,
for
him
in
that
consideration
onely
to
undertake
and
attempt
the
same
with
the
danger
of
the
losse
of
his
life
:
as
to
walke
under
the
water
;
to
crosse
the
Ocean
in
a
Wherry
:
in
a
few
dayes
to
goe
backward
,
or
blindfold
a
long
journey
in
a
dangerous
way
,
or
some
such
unreasonable
,
needlesse
,
dangerous
,
mad
,
and
idle
vaine-glorious
prancks
,
with
adventure
and
losse
of
life
;
whereby
such
are
indirectly
self-murderers
;
and
those
that
lay
such
wagers
with
them
,
are
accessary
to
their
death
,
thereby
hireing
and
provoking
them
to
a
mortall
course
of
self-destruction
.
For
,
such
a
course
is
no
warrantable
way
and
calling
of
Gods
appointment
,
thereby
to
adventure
,
or
get
goods
;
and
therefore
,
no
blessing
can
be
therein
,
nor
thereby
expected
;
it
is
a
needlesse
tempting
of
God
to
commit
themselves
to
such
a
mortall
course
which
they
may
well
avoyd
,
and
can
looke
for
no
protection
in
it
,
nor
comfort
of
the
action
wherein
they
perish
;
being
guilty
of
their
owne
death
therein
.
Such
desperate
enterprises
,
upon
wagering
;
whereby
a
man
may
lose
his
life
,
proceede
either
from
covetousnesse
,
to
be
rich
;
or
from
necessity
,
to
live
:
but
by
unlawfull
meanes
never
destinated
of
God
to
that
end
,
neither
of
them
can
comfortably
be
expected
nor
endeavoured
:
it
seemes
that
such
men
either
value
their
lives
to
be
little
worth
,
or
apprehend
their
present
condition
to
be
most
miserable
;
that
they
preferre
the
uncertaine
attaining
of
a
little
lucre
and
worldly
goods
before
them
,
and
had
rather
die
than
live
as
they
are
;
and
therefore
goe
to
seeke
up
death
,
where
they
can
find
him
,
to
make
an
end
of
their
dayes
,
by
this
desperate
and
last
shift
that
they
doe
use
,
when
otherwise
they
cannot
live
.
That
man
is
neere
driven
,
that
cannot
subsist
but
by
courses
of
selfe-ruine
:
and
he
is
very
destitute
of
good
parts
and
of
vertuous
actions
,
that
despaires
of
better
fame
and
repute
in
the
world
;
than
he
can
procure
by
such
needlesse
vaine
undertakings
and
accomplishments
;
which
are
but
the
pastime
of
fooles
,
and
the
ludibrie
and
scorne
of
the
wise
,
and
uncomfortable
vanity
and
sinne
of
the
performers
.
§.
11.
Of
indirect
self-murder
committed
by
covenant
and
society
with
persons
destinate
to
destruction
.
The
sixt
branch
of
indirect
self-murder
by
commission
,
is
,
by
wilfull
contracting
.
and
keeping
society
with
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
.
persons
,
Princes
,
or
States
worthy
of
,
and
(
as
it
were
)
marked
out
to
destruction
:
as
Iehoram
did
contract
and
keepe
with
Ahaziah
[
a
](A13280-e74030-b)
a
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
[
b
](A13280-e74120-b)
b
Heb.
12.14
.
.
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
;
lest
he
perish
by
this
indirect
self-murder
;
whereas
,
to
bee
safe
therefrom
,
wee
should
ever
bee
party
on
Gods
side
.
three
causes
.
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
.
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
.
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
:
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
.
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
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
.
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
.
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
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
.
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
;
indirect
self-murder
.
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
[
a
](A13280-e76120-b)
a
Numb.
16.38
.
,
and
upon
some
,
for
their
unworthy
and
prophane
receiving
of
the
Sacrament
of
the
Lords
Supper
,
did
die
[
b
](A13280-e76160-b)
b
1
Cor.
11.30
.
,
by
their
owne
meritorious
procurement
:
and
,
wee
are
taught
in
the
Proverbs
,
[
c
](A13280-e76190-b)
c
Prov.
1.8
31
,
32.
that
sinners
do
lay
waite
for
their
owne
blood
,
and
,
eate
the
fruit
of
their
owne
way
:
and
that
the
turning
away
of
the
simple
shall
slay
him
.
In
the
Prophet
Ezekiel
,
Robbers
,
adulterers
,
and
usurers
,
[
d
](A13280-e76260-b)
d
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
.
[
e
](A13280-e76330-b)
e
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
.
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
.
and
therefore
,
it
is
no
marvell
that
one
man
endeavours
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
.
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
.
As
Peter
did
in
comming
downe
out
of
the
Ship
to
walke
upon
the
Sea
,
when
Christ
commanded
him
[
a
](A13280-e77010-b)
a
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
,
[
b
](A13280-e77060-b)
b
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
,
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
.
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
:
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
.
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
.
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
?
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
of
victory
or
preservation
,
by
opposition
;
although
we
see
it
not
.
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
.
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
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
[
a
](A13280-e78490-b)
a
Gen.
14.14
.
,
and
David
for
his
wives
[
b
](A13280-e78530-b)
b
1
Sam.
30.
;
or
to
minister
to
the
necessities
of
our
sick
houshold
,
that
they
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
;
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
.
Greater
love
hath
no
man
than
this
,
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
.
loving
our
neighbours
as
our selves
,
and
not
otherwise
.
answered
;
first
,
by
the
right
understanding
of
the
rule
;
as
our selves
;
which
notes
,
not
the
degree
or
measure
of
our
love
;
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
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
.
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
:
Cardinall
Folet
upon
[
a
](A13280-e79330-b)
a
Idem
ibid.
Iohn
15.13
.
and
David
à
Mauden
in
his
tenth
discourse
upon
the
sixt
Commandement
,
is
peremptory
;
and
sayes
,
that
[
*
](A13280-e79380-b)
*
Id
non
facit
ex
amore
vitae
alterius
—
sed
ex
amore
virtutis
amicitiae
,
&
ad
ahorum
exemplum
:
quod
dum
sacit
,
se
plus
quam
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
,
that
the
Doctors
affirme
that
it
is
lawfull
to
doe
service
to
a
friend
that
is
sick
of
the
pestilence
,
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
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
:
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
:
[
a
](A13280-e79770-b)
a
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
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
.
[
b
](A13280-e79910-b)
b
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
.
[
c
](A13280-e79950-b)
c
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
preserved
,
with
a
more
generall
publike
good
of
that
body
and
State
whereof
they
are
members
:
So
Sampson-like
,
doing
more
good
by
their
thus
dying
,
than
they
ever
did
,
or
could
,
by
otherwise
living
.
§.
19.
Of
certaine
questions
resolved
.
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
.
[
a
](A13280-e80410-b)
a
2
Sam.
20.21
.
§.
20.
About
a
man
under
deadly
displeasure
of
Superiours
.
[
a
](A13280-e80530-b)
a
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
[
b
](A13280-e80590-b)
b
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
.
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
.
Saviour
Christ
fully
cleares
this
point
,
in
the
fift
of
Mathew
,
when
he
saies
,
Yee
have
heard
that
it
hath
beene
said
,
an
eye
for
an
eye
,
and
a
tooth
for
a
tooth
:
but
I
say
unto
you
,
that
yee
resist
not
evill
:
but
,
whosoever
shall
smite
thee
on
the
right
Cheeke
,
turne
to
him
the
other
also
.
And
if
any
man
sue
thee
at
the
Law
,
and
take
away
thy
Coate
,
let
him
have
thy
Cloake
also
:
and
whosoever
shall
compell
thee
to
goe
a
mile
,
goe
with
him
twaine
[
a
](A13280-e81040-b)
a
Mat.
5.38
,
39
,
40.41
.
.
For
,
no
man
is
so
farre
bound
to
contend
for
justice
,
in
his
owne
particular
,
but
that
he
may
,
upon
good
reasons
forbeare
,
or
dispense
with
his
owne
right
;
whereby
he
incurres
onely
an
evill
of
damage
,
and
not
of
sin
.
No
li
me
tangere
,
doth
foment
it
,
when
the
medling
with
it
,
would
inrage
it
and
make
it
worse
.
This
course
of
yeelding
to
suffer
wrongs
,
makes
way
and
place
for
passive
obedience
;
and
for
God
,
the
great
and
righteous
Iudge
of
the
world
,
to
do
justice
,
even
upon
the
highest
;
and
to
worke
his
owne
glorious
works
,
with
redresse
of
all
such
evills
,
as
neither
by
right
nor
might
can
bee
by
man
reformed
:
in
which
course
of
suffering
wrong
,
wee
have
the
Martyrs
for
examples
to
follow
.
§.
21.
Touching
the
voluntary
appearance
of
Felons
at
liberty
upon
baile
,
to
free
their
baile
.
Third
question
.
Touching
the
voluntary
appearing
of
Fellons
to
receive
justice
.
A
third
question
reducible
to
this
point
is
,
whether
a
man
that
,
for
some
capitall
crime
,
is
under
bond
of
his
owne
promise
;
or
upon
some
penall
summe
of
money
;
or
upon
bond
of
a
friend
for
him
,
of
body
for
body
,
for
his
personall
appearing
at
the
Assizes
;
ought
thereupon
to
appeare
,
when
he
certainely
foresees
that
there
he
shall
be
cast
,
and
die
:
as
put
the
case
it
be
for
battery
,
or
wounding
of
a
man
mortally
;
who
dies
thereupon
,
after
such
bond
given
.
I
answer
,
if
the
bond
for
his
appearance
bee
his
owne
promise
,
hee
ought
in
conscience
to
appeare
;
because
,
Gods
Word
and
Law
bindes
us
to
keepe
our
promises
;
if
the
same
be
not
to
doe
sin
;
although
the
same
may
bee
damageable
to
us
[
a
](A13280-e81470-b)
a
Psal.
15.
;
but
if
so
bee
that
his
bond
for
appearance
,
be
a
penall
summe
of
money
,
onely
by
sureties
;
then
,
all
that
a
man
hath
,
he
will
give
for
his
life
:
so
that
,
in
this
case
,
I
see
not
that
he
is
bound
in
conscience
to
appeare
,
where
he
foresees
his
owne
death
;
when
the
Magistrate
hath
accepted
a
penall
summe
for
fiduciary
caution
,
in
stead
of
his
personall
imprisonment
,
or
other
assurance
for
his
appearance
;
and
so
may
shift
himselfe
,
for
his
safety
,
to
some
place
,
as
a
City
of
refuge
,
to
keep
himselfe
from
the
hands
of
the
avenger
of
blood
.
if
hee
bee
at
liberty
,
upon
his
friends
bond
,
of
body
for
body
,
for
appearance
,
then
ought
hee
in
conscience
to
appeare
,
although
hee
certainely
foresee
that
there
hee
shall
die
;
that
he
may
free
his
friend
,
by
his
meanès
,
and
for
his
sake
,
so
ingaged
;
both
,
in
respect
of
the
Law
of
friendship
;
and
in
regard
of
the
cause
,
that
is
not
his
friends
,
but
his
owne
,
that
by
his
meanes
,
and
for
him
,
an
innocent
man
do
not
perish
:
which
were
his
grievous
sinne
.
§.
22.
What
a
guilty
person
ought
to
do
to
free
the
innocent
.
Fourth
question
.
Concerning
an
innocent
mans
suffering
by
misprision
or
error
,
in
stead
of
the
nocent
:
and
what
the
guilty
ought
in
that
case
to
doe
.
A
fourth
question
that
belongeth
to
this
point
,
may
be
this
;
if
a
burglary
or
a
murder
be
committed
,
and
an
innocent
man
be
attached
,
arraigned
,
found
guilty
,
and
,
upon
presumptions
,
be
condemned
for
it
to
die
,
the
true
fellon
not
being
knowne
;
as
it
fell
out
,
where
a
certaine
young
man
,
a
Suiter
to
a
Maid
,
was
taken
,
cast
,
and
condemned
to
death
,
and
suffered
for
the
murder
,
and
death
of
that
maide
,
with
whom
he
was
late
in
company
,
after
the
rest
of
the
family
were
in
bed
,
and
she
the
next
morning
found
murdered
;
which
fact
was
done
by
a
Villaine
that
was
hid
about
the
house
;
and
not
by
the
young
man-suiter
,
as
the
Fellon
afterward
confessed
.
Whether
is
not
the
true
actor
of
such
a
fact
bound
in
conscience
to
discover
himselfe
and
confesse
;
that
hee
may
save
the
life
of
an
innocent
,
that
for
his
sinne
he
may
not
die
?
I
answer
,
that
hee
is
bound
in
conscience
so
to
doe
:
for
,
otherwise
he
is
guilty
,
both
by
his
fact
,
and
silence
,
of
the
death
of
such
an
innocent
man
so
suffering
,
whom
he
might
and
ought
to
rescue
;
now
,
it
is
certaine
,
that
no
man
is
to
doe
,
or
omit
that
which
,
by
the
doing
,
or
omission
thereof
,
either
multiplies
,
or
aggravates
his
sin
;
to
his
owne
worse
,
and
eternall
condemnation
:
§.
23.
About
a
mans
voluntary
revealing
to
the
Magistrate
,
his
own
secret
capitall
crimes
.
A
fift
question
,
hitherto
belonging
to
bee
resolved
,
is
;
if
a
man
have
committed
a
capitall
crime
,
as
murder
,
Polygamy
,
or
the
like
,
which
was
done
so
long
agoe
,
or
so
farre
off
,
or
so
secretly
that
none
knowes
,
or
will
accuse
him
thereof
;
And
also
,
for
preventing
of
self-murder
,
by
submission
to
the
sword
of
Iustice
,
and
to
the
mercy
of
the
Magistrate
;
who
perhaps
will
hardly
,
in
such
a
case
,
condemne
a
man
,
upon
his
owne
inditement
and
witnesse
;
where
there
is
no
other
that
doth
the
same
;
and
when
the
act
seemes
to
be
unreasonable
,
that
any
man
should
seeke
his
death
;
where
none
accuseth
:
and
if
he
were
,
in
this
case
,
condemned
,
it
is
most
like
that
the
supreme
Magistrate
would
save
such
a
one
by
pardon
,
or
replevin
;
for
the
usefulnesse
of
his
life
in
time
to
come
:
for
,
the
sword
of
Iustice
cuts
men
off
,
not
onely
for
punishment
of
mischiefe
done
;
but
also
specially
for
prevention
of
evill
to
come
.
The
barre
,
that
may
hinder
such
a
man
from
taking
this
course
,
may
bee
the
feare
of
immortall
shame
and
disgrace
,
that
he
thinks
he
should
never
be
able
to
indure
,
if
hee
should
live
,
and
the
Magistrate
not
put
him
to
death
,
after
this
publick
accusation
of
himselfe
.
But
to
that
it
is
easily
answered
,
that
the
comfort
,
and
ease
of
the
conscience
would
bee
such
,
upon
that
course
,
and
the
opinion
and
respect
of
the
godly
and
wise
,
concerning
him
;
that
all
that
feared
shame
and
disgrace
would
vanish
in
the
ayre
,
and
he
be
the
better
approved
.
§.
24.
A
sixt
question
,
about
burning
or
sinking
of
a
Ship
in
sea
fight
.
For
conclusion
of
this
point
,
I
will
propound
a
sea
case
:
to
wit
,
whether
it
be
lawfull
for
a
Captaine
,
or
Master
of
a
Ship
,
being
overcharched
with
enemies
in
a
Sea
fight
,
rather
to
fire
,
or
sink
his
Ship
,
with
himselfe
and
his
company
to
perish
in
her
,
than
to
yeild
and
bee
at
the
mercy
of
his
enemies
?
I
answer
,
if
the
Ship
do
belong
to
the
King
,
and
is
in
service
for
the
State
,
and
committed
to
her
Commanders
with
charge
rather
to
burne
,
or
sink
her
,
than
to
yeeld
:
then
are
they
to
follow
their
Commission
in
obedience
to
their
Superiours
:
alwaies
being
carefull
that
they
neither
directly
burne
nor
sink
the
ship
,
with
themselves
in
her
;
but
as
the
same
may
be
done
by
the
invading
enemies
,
or
accidentally
by
themselves
in
their
owne
defence
;
as
by
blowing
up
the
Ship
,
with
intention
to
destroy
their
enemies
:
although
they
do
see
that
they
cannot
doe
the
same
,
without
the
death
of
themselves
thereby
;
as
Sampson
did
.
But
,
if
a
Captaine
,
or
Master
have
Command
of
such
a
Ship
,
without
such
peremptory
charge
;
then
is
he
no
further
bound
in
conscience
touching
yeelding
,
keeping
,
sinking
,
or
burning
of
her
,
in
such
a
desperate
case
;
than
such
a
Captaine
,
or
Master
that
Commands
at
,
or
by
his
owne
discretion
;
according
to
the
Lawes
,
and
Customes
of
the
Sea
,
the
determination
whereof
is
touched
in
the
next
.
goods
:
or
,
if
so
be
that
such
a
Commander
do
foresee
,
that
his
yeelding
will
bring
him
,
and
his
men
,
to
a
captivity
,
or
death
more
tedious
,
than
what
by
resistance
they
can
suffer
;
then
ought
such
a
Commander
to
choose
the
best
of
the
two
evils
of
damage
,
and
rather
die
in
resisting
,
induring
the
Ship
to
be
sunk
,
or
fired
by
his
enemies
;
or
to
doe
it
himselfe
,
accidentally
.
But
,
if
there
bee
not
so
great
danger
and
losse
like
to
ensue
,
by
their
enemies
taking
such
a
Ship
,
as
by
perishing
in
resisting
;
then
is
such
a
Commander
to
yeeld
,
that
he
may
not
bee
guilty
of
indirect
self-murder
:
as
hath
beene
said
about
fighting
beyond
our
warrant
,
or
upon
desperate
disadvantages
,
and
that
he
may
save
himselfe
and
his
Company
,
for
further
service
of
God
,
his
Countrey
,
and
friends
.
§.
25.
Of
adventuring
about
saving
of
soules
.
The
third
point
concerning
the
second
case
,
about
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
the
necessity
,
and
opportunity
of
saving
mens
soules
requires
the
adventuring
of
the
losse
of
a
mans
naturall
life
to
doe
it
;
which
may
fall
out
in
two
Cases
.
pestilent
infectious
mortall
disease
;
and
labours
not
only
under
the
feare
,
and
pangs
of
death
;
But
also
lyes
oppressed
with
the
horror
of
a
troubled
conscience
,
like
to
be
swallowed
up
in
utter
despaire
;
languishing
and
longing
for
meanes
and
comfort
of
salvation
;
then
may
the
Minister
,
within
whose
charge
such
a
one
is
;
or
,
in
his
default
some
other
,
either
Minister
,
or
private
Christian
;
upon
outward
calling
from
the
party
,
or
by
Gods
providence
inviting
him
;
finding
withall
an
inward
motion
and
inclination
of
the
spirit
to
take
the
opportunity
to
save
a
soule
;
then
(
I
say
)
may
one
of
these
adventure
into
such
infectious
places
,
and
to
such
infected
persons
,
out
of
love
and
zeale
to
save
a
soul
in
danger
of
perishing
:
so
they
indanger
no
other
lives
than
their
owne
,
by
so
adventuring
.
The
grounds
of
which
adventure
are
;
first
,
confidence
of
Gods
protection
in
that
warrantable
pious
imployment
,
so
farre
as
God
sees
good
.
Secondly
,
comfort
,
that
(
if
in
that
service
a
man
doe
die
)
he
had
a
lawfull
calling
;
and
his
adventure
was
for
saving
that
which
is
better
than
many
lives
,
&
for
which
the
deare
Son
of
God
did
die
upon
the
crosse
.
tempt
not
God
by
their
rash
presumption
,
or
self-confidence
,
needlesly
,
or
beyond
their
due
bounds
,
thrusting
themselves
into
such
dangers
;
but
that
they
doe
use
as
great
caution
,
and
as
good
preservatives
as
they
can
;
with
carnest
prayer
to
God
,
to
give
him
successe
and
safety
;
that
if
they
doe
die
by
meanes
of
such
dangerous
enterprises
,
their
conscience
may
not
justly
accuse
them
,
that
they
were
wilfully
negligent
of
their
own
lives
;
and
so
thereby
accessary
to
their
owne
deaths
.
Christian
man
,
that
hath
a
warrantable
calling
and
opportunity
to
teach
others
the
truth
,
and
to
warne
them
of
errors
,
although
they
cannot
doe
the
same
without
danger
of
persecution
and
death
;
this
course
we
finde
warranted
not
onely
by
the
practise
of
the
Apostles
;
who
ceased
not
to
preach
Christ
,
both
publikely
,
and
from
house
to
house
,
although
they
were
otherwise
charged
,
and
therefore
threatned
and
persecuted
to
death
:
[
a
](A13280-e84140-b)
a
Acts
20.20
.
But
even
others
more
private
Christians
did
so
,
as
Aquila
and
Priscilla
,
and
those
that
were
scattered
from
Ierusalem
:
[
b
](A13280-e84200-b)
b
Acts
5.28
,
29.
Acts
18.16
.
Acts
8.4
.
whose
labours
God
greatly
blessed
,
to
the
advancement
of
the
Church
:
Of
such
examples
Ecclesiasticall
histories
are
full
,
in
times
of
the
primitive
persecutions
;
as
Theodoret
reports
hist.
lib.
1.
cap.
23.
of
two
yong
men
called
Aedesius
and
Frumentius
,
who
while
they
were
lay
men
did
teach
among
the
Indians
.
[
a
](A13280-e84330-b)
a
Quoniam
in
vero
Dei
cultu
educatierant
mercatores
,
qui
eò
commeabant
,
cohortati
sunt
,
ut
in
unum
congregati
divina
ministeria
obirent
.
And
of
Christian
Merchants
Socrates
affirmes
,
that
they
did
instruct
some
of
the
Indians
in
the
principles
of
religion
;
[
b
](A13280-e84390-b)
b
Christiani
illi
quosdam
ex
Indis
fidei
principiis
instituentes
.
also
Theodoret
makes
mention
hist.
l.
1.
c.
24.
of
a
certaine
captive
Christian
woman
,
who
did
convert
the
nation
of
the
Iberians
to
the
Faith
:
[
c
](A13280-e84470-b)
c
Mulier
quaedam
capta
in
bello
,
Iberes
ad
veritatem
traduxit
.
with
whose
report
consents
Sozomen
,
lib.
2.
cap.
6.
speaking
of
the
conversion
of
the
Iberians
,
he
sayes
,
that
the
fame
was
,
that
that
Nation
did
leave
their
ancient
religion
,
upon
the
perswasion
of
a
captive
woman
.
[
d
](A13280-e84530-b)
d
Fama
est
hanc
Iberiam
,
suasu
mulicris
Christianae
captivae
patriam
&
avitam
religionem
deseruise
.
And
Socrates
speaking
of
the
King
and
Queene
of
Iberia
converted
by
the
woman
,
hee
sayes
that
both
the
King
and
Queene
did
preach
Christ
;
He
to
the
men
,
and
Shee
to
the
women
:
[
c
](A13280-e84640-b)
c
Vtrique
Christum
praedicant
:
Rex
viris
:
Regina
mulieribus
.
Deut.
6.7
.
Colos.
3.16
.
Extraordinary
things
and
accidents
,
are
not
bounded
and
regulated
by
ordinary
rules
:
and
so
much
doth
God
himselfe
require
us
to
doe
in
many
places
,
that
the
soules
of
our
brethren
may
not
perish
for
lack
of
his
saving
truth
,
which
all
are
bound
to
maintaine
.
§.
26.
Of
adventuring
for
salvation
and
religion
.
The
third
generall
case
,
wherein
men
may
expose
their
lives
to
death
without
any
danger
of
indirect
self-murder
,
is
in
the
cause
of
religion
;
for
maintenance
of
the
truth
;
for
advancing
of
Gods
glory
;
and
for
the
conversion
,
and
confirmation
of
others
,
both
in
profession
and
practise
;
although
the
same
should
cost
us
our
lives
:
as
we
see
was
done
by
Daniel
and
his
three
companions
.
[
a
](A13280-e84810-b)
a
Daniel
6.10
.
and
3.17
.
Whereunto
wee
are
bound
by
that
love
,
that
we
owe
both
to
God
,
and
our
Neighbour
.
According
to
which
,
David
à
Mauden
sayes
well
,
A
man
is
bound
by
charity
to
professe
his
faith
with
danger
of
his
life
,
when
the
glory
of
God
requires
the
same
,
or
when
our
outward
confession
is
necessary
,
for
the
conversion
of
some
to
the
faith
;
or
to
confirme
those
that
waver
in
it
,
or
when
a
man
beleeves
that
the
weake
in
faith
will
easily
out
of
love
of
temporall
goods
,
or
to
preserve
their
lives
,
deny
the
faith
.
This
adventuring
of
our
lives
for
religion
,
consists
of
foure
points
or
members
.
§.
27.
Of
the
first
case
or
point
,
which
is
about
defence
of
religion
.
[
b
](A13280-e85030-b)
b
Hest.
4.14
,
16.
and
in
the
practise
of
Iustin
Martyr
against
the
Heathen
,
upon
no
lesse
danger
;
yet
,
herein
it
were
to
be
wished
,
that
men
would
rather
content
themselves
to
prove
and
commend
what
they
hold
to
bee
the
truth
,
and
fit
for
godly
edifying
,
than
for
to
multiply
unprofitable
controversies
,
and
to
alienate
affections
;
by
bitter
disgracefull
imputations
,
and
railing
confutations
of
the
errors
of
others
.
And
also
we
are
to
defend
the
truth
and
religion
,
by
objecting
our selves
with
perill
of
our
lives
,
to
resist
by
force
&
armes
,
the
unjust
invasion
of
hostility
;
endeavouring
to
roote
out
the
professors
of
the
same
,
only
for
the
truths
sake
,
when
the
enemies
doe
endeavour
quite
to
extirpate
the
truth
of
God
:
tyrannically
unjust
,
in
usurping
to
domineere
over
mens
consciences
,
which
are
subject
onely
to
God
:
and
if
for
spreading
of
religion
,
and
rooting
out
of
errors
,
it
were
lawfull
to
make
hostile
invasion
;
then
might
the
whole
world
be
in
a
flaming
fire
of
warre
;
every
nation
and
people
one
against
another
;
according
as
they
differ
in
opinions
and
customes
about
religion
;
seeing
that
every
one
thinkes
his
owne
religion
best
,
and
condemnes
,
and
dislikes
all
others
.
And
againe
,
of
all
the
goods
a
man
hath
,
true
religion
is
the
chiefe
,
and
doth
most
neerely
concerne
him
,
to
keepe
it
above
his
life
;
and
it
is
the
choisest
and
most
necessary
thing
that
he
can
provide
,
preserve
,
and
commend
to
his
posterity
:
So
that
,
if
there
be
any
thing
of
worth
in
this
world
,
for
which
he
ought
to
contend
to
death
,
[
a
](A13280-e85380-b)
a
Jud.
3.
it
must
be
the
true
religion
;
that
,
through
his
neglect
or
fearefulnesse
,
he
suffer
it
not
violently
by
force
of
forraigne
armes
to
be
opprest
,
and
himselfe
and
his
to
be
tyrannically
thrust
out
of
his
just
possession
of
it
;
without
which
to
be
,
were
better
not
to
bee
;
when
,
therefore
,
he
shall
bee
forcibly
inthralled
and
subjected
to
that
,
which
he
is
perswaded
is
erroneous
and
hereticall
,
and
the
bane
of
his
soule
.
§.
28.
About
the
publike
confession
,
or
profession
of
the
truth
.
The
second
member
of
the
case
,
wherein
a
man
ought
to
expose
his
life
to
death
,
in
cause
of
religion
;
is
in
point
of
confession
of
the
Gospell
and
true
religion
,
with
danger
of
our
lives
for
the
same
:
which
is
to
bee
done
,
both
when
wee
are
called
to
declare
our
faith
and
opinion
about
the
truth
;
so
that
then
we
are
neither
to
dissemble
nor
deny
it
;
but
are
commanded
to
make
profession
of
it
.
1
Pet.
3.15
.
as
was
practised
by
Iohn
the
Baptist
,
Iohn
1.20
.
and
so
by
all
the
blessed
Martyrs
.
And
also
,
when
we
doe
see
that
our
concealement
of
our
profession
may
prejudice
the
truth
,
dishonour
God
,
strengthen
and
confirme
the
adversaries
;
or
may
discourage
and
offend
the
weake
Christians
,
whereby
they
may
droope
,
or
fall
;
then
,
no
feare
of
death
should
cause
a
man
to
forbeare
to
declare
himselfe
in
point
of
religion
;
lest
that
of
our
Saviour
Christ
be
verified
upon
him
,
He
that
loveth
his
life
sholl
lose
it
.
[
a
](A13280-e85670-b)
a
John
12.25
.
Whereas
contrariwise
,
He
that
hateth
his
life
in
this
world
,
(
or
as
it
is
in
Matthew
,
Ioseth
it
for
Christs
sake
[
b
](A13280-e85710-b)
b
Mat.
10.39
.
)
shall
keep
it
unto
life
eternall
.
By
failing
in
this
point
,
many
a
man
standers
himselfe
,
causing
the
people
of
God
to
thinke
worse
of
him
than
he
is
indeed
;
and
deprives
himselfe
of
much
honour
,
and
comfort
that
he
might
have
,
by
exposing
himselfe
to
all
hazzards
,
for
Gods
cause
;
to
whom
,
that
in
the
fifth
of
the
Iudges
,
concerning
Ruben
,
may
be
applyed
;
that
for
the
divisions
of
Reuben
there
were
great
thoughts
of
heart
:
why
abodest
thou
among
the
sheepfolds
,
to
heare
the
bleatings
of
the
flocks
?
[
c
](A13280-e85830-b)
c
Judges
5.15
,
16.23.18
.
And
againe
,
that
concerning
Meroz
;
Curse
ye
Meroz
,
saith
the
Angel
of
the
Lord
,
curse
yee
bitterly
the
inhabitants
thereof
,
because
they
came
not
to
the
help
of
the
Lord
against
the
mighty
.
Whereas
contrariwise
,
in
the
same
cause
,
it
is
said
with
commendation
,
Zebulon
and
Napthalie
were
a
people
that
jeoparded
their
lives
unto
death
.
§.
29.
Touching
not
omission
of
necessary
duties
commanded
of
God
in
any
perill
of
life
for
the
same
.
The
third
member
of
the
ease
,
wherein
a
man
ought
to
expose
his
life
to
death
in
cause
of
religion
,
is
,
when
he
is
charged
and
bidden
by
any
humane
command
,
or
authority
,
upon
threatning
paine
of
death
,
to
forbeare
doing
of
that
which
God
commands
him
to
doe
;
whether
the
same
be
personall
duties
of
generall
obedience
to
Gods
lawes
,
that
are
proper
to
all
men
;
or
officiall
,
respecting
some
conditions
of
men
in
their
speciall
places
and
relations
;
as
officers
and
the
like
,
if
they
have
the
same
in
charge
immediately
from
God
,
without
dispensation
;
[
a
](A13280-e86100-b)
a
Dan.
6.10
.
as
honouring
of
our
parents
,
and
all
the
other
affirmatives
of
Gods
morall
Commandements
;
which
no
man
can
release
or
dispense
withall
,
to
discharge
a
man
before
God
,
for
his
omission
of
them
.
place
;
,
.
both
the
places
and
duties
belonging
to
them
,
are
of
divine
,
and
not
humane
ordination
and
dependance
;
as
the
places
and
duties
of
parents
,
children
,
husbands
,
wives
,
masters
,
servants
,
magistrates
,
subjects
,
&c.
who
are
not
upon
any
humane
command
,
or
danger
,
to
omit
their
duties
to
those
,
to
whom
they
owe
them
upon
divine
bond
;
which
is
so
plaine
,
that
it
is
professed
of
the
Pope
,
that
he
cannot
,
nor
will
not
absolve
subjects
from
their
allegiance
,
and
obedience
due
to
their
Princes
;
[
b
](A13280-e86400-b)
b
Bellar.
in
dialogismo
adversus
Borclaium
,
c.
31.
but
only
from
obedience
to
such
as
by
heresie
,
contumacy
,
or
the
like
,
are
fallen
from
their
places
of
Kingly
authority
which
they
had
;
being
unworthy
of
it
,
and
of
the
duties
and
respects
due
to
the
same
.
superiour
authority
;
although
our
endeavours
are
not
to
concurre
in
it
,
mainly
and
clearely
to
crosse
the
morall
rules
of
equity
and
religion
.
Also
,
for
callings
that
are
fundamentally
of
divine
ordination
;
the
manner
of
execution
whereof
depends
upon
the
rules
of
Gods
direction
in
his
Word
:
as
is
the
Ministry
of
the
Gospell
;
so
long
as
the
persons
that
exercise
that
function
,
have
their
calling
thereunto
by
men
who
are
the
Church
of
God
;
by
the
same
power
they
may
be
discharged
and
put
out
of
place
;
or
,
while
they
are
in
it
,
be
suspended
from
liberty
of
exercising
their
publike
office
and
ministry
:
for
the
same
power
that
makes
,
may
unmake
;
and
the
affirmative
Commandements
of
God
doe
not
binde
ad
semper
,
to
the
doing
of
them
alwayes
;
so
long
as
there
is
sufficient
provision
by
others
to
perform
the
same
without
so
great
dānge
to
the
Church
,
as
might
arise
to
the
same
,
by
the
Ministers
doing
of
the
duties
of
his
calling
,
contrary
to
the
said
authority
:
then
such
a
deprivation
,
or
suspension
,
Soveraigne
;
therefore
,
what
she
doth
,
tyes
not
men
here
on
earth
to
obey
it
,
to
the
destruction
,
but
to
the
edification
of
the
Church
,
or
at
least
to
prevent
a
greater
mischiefe
;
And
also
,
because
the
true
Church
may
doe
no
such
acts
of
deprivation
,
or
suspension
,
whereby
to
intend
or
effect
the
destruction
of
the
Church
;
and
therefore
(
in
that
case
)
transgressing
of
such
restraints
is
no
disobedience
to
the
Church
,
but
rather
an
obeying
the
intent
of
the
same
;
as
in
times
of
persecution
we
have
plentifull
examples
,
specially
of
the
Church
of
the
Iewes
against
the
Christians
.
This
extends
not
to
warrant
any
schisme
,
or
heresie
,
that
esteem
themselves
only
to
be
the
true
Church
;
as
did
the
Donatists
and
others
;
to
oppose
(
out
of
feare
of
their
owne
ruine
)
the
proceedings
and
restraints
of
the
more
Orthodoxe
,
and
generall
body
of
a
sound
Church
,
(
whose
authority
doth
preponderate
and
oversway
her
apostating
members
)
so
long
as
by
the
doctrine
publikely
taught
in
her
,
men
may
be
saved
,
and
built
up
.
§.
30.
Against
commission
of
evill
upon
any
humane
command
,
or
threats
.
The
fourth
member
of
the
case
,
wherein
a
man
ought
to
expose
his
life
to
death
,
in
causes
concerning
religion
;
is
,
when
a
man
is
desired
,
commanded
,
or
threatned
to
doe
any
sinne
forbidden
by
Gods
word
;
that
then
hee
doe
it
not
,
although
he
therefore
doe
die
;
as
Iosephs
practise
manifests
in
resisting
his
whorish
mistris
,
[
a
](A13280-e87350-b)
a
Gen.
39.12
.
and
the
three
children
,
that
would
not
upon
the
Kings
command
worship
the
golden
Image
to
save
their
lives
,
Daniel
3.18
.
Because
it
is
better
for
us
to
die
,
than
deliberately
and
wilfully
to
sinne
against
God
:
as
the
woman
with
her
seaven
sonnes
did
choose
,
2
Mach.
7.
according
to
S.
Augustines
judgement
,
who
sayes
,
that
if
it
be
propounded
to
a
man
,
Vt
aut
mali
aliquid
faciat
,
aut
mali
aliquid
patiatur
,
eligat
non
facere
mala
,
quam
non
pati
mala
,
[
b
](A13280-e87480-b)
b
Epist.
204.
that
either
he
should
doe
some
evill
,
or
suffer
some
calamity
;
then
let
him
choose
rather
not
to
doe
evill
,
than
not
to
suffer
evill
.
negative
Commandements
,
and
are
most
opposite
to
God
,
and
incompatible
with
him
;
and
therefore
those
lawes
doe
binde
ad
semper
,
to
the
alwayes
observing
of
them
;
and
cannot
be
dispensed
withall
,
seeing
God
is
unchangeable
.
The
evill
of
sinne
should
be
more
terrible
to
us
than
death
it selfe
;
not
onely
for
that
it
is
the
cause
of
death
,
and
imbitters
it
;
but
also
because
it
deprives
us
of
a
greater
good
,
of
our
spirituall
life
,
that
farre
exceeds
the
naturall
.
The
beatificall
object
that
sinne
deprives
us
of
,
is
the
infinite
blessed
God
,
from
whom
to
be
separated
is
worse
than
death
it self
;
and
in
that
respect
,
rather
than
we
should
sinne
,
we
should
choose
to
suffer
death
,
which
is
a
glorious
kinde
of
Martyrdome
,
and
a
meanes
of
advancement
to
happinesse
,
for
the
power
and
practise
of
the
truth
laying
downe
our
lives
;
which
is
a
more
undoubted
signe
of
grace
and
salvation
,
than
is
the
suffering
of
many
,
for
holding
the
truth
in
opinion
and
profession
.
Wee
should
choose
rather
not
to
bee
,
than
not
to
bee
happy
;
for
,
the
originall
,
and
end
of
our
being
is
better
than
our
being
it selfe
;
in
regard
that
our
happinesse
is
not
of
,
and
in
our selves
;
but
in
and
from
another
,
who
is
both
our
beginning
and
end
.
§.
31.
Of
the
kindes
of
sinnes
of
commission
to
be
avoyded
.
humane
command
,
or
inforcement
that
may
be
to
the
contrary
:
because
,
no
human
power
can
dissolve
the
obligation
of
those
ingrafted
Commandements
of
God
,
and
nature
,
the
soule
that
sins
,
shall
die
;
and
,
also
for
that
,
there
is
no
power
matchable
with
Gods
,
and
natures
,
to
protect
,
or
free
us
,
by
force
from
their
vengeance
.
positive
Law
and
revealed
will
of
God
;
the
violating
whereof
doth
wrong
the
soveraignty
and
honor
of
God
;
who
is
the
absolute
and
onely
independant
King
of
all
the
world
;
and
his
will
the
supreame
unerring
rule
of
our
obedience
throughout
our
lives
;
our
transgression
whereof
is
a
breach
of
that
loyalty
,
and
due
subjection
,
which
wee
owe
to
that
our
highest
Lord
.
To
whese
positive
Law
conformity
is
more
properly
obedience
to
God
,
than
conformity
to
the
Law
of
nature
is
,
by
it selfe
considered
.
Because
,
the
ground
of
our
conformity
to
the
Law
of
nature
,
is
naturall
inclination
and
Reason
,
equally
binding
Heathens
aswell
as
Christians
.
But
,
the
ground
of
our
conformity
to
the
positive
Law
of
God
,
is
principally
the
soveraigne
Authority
and
Will
of
God
himselfe
;
which
kinde
of
obedience
is
that
which
is
properly
of
the
Church
and
her
members
to
God
;
and
proceeds
from
faith
,
love
,
feare
,
&c.
Evangelicall
,
or
Thelogicall
graces
.
From
which
obedience
to
God
no
wight
can
absolve
,
or
excuse
us
,
that
we
may
lawfully
and
safely
subject
our selves
to
feare
,
to
please
,
or
to
obey
any
other
,
in
opposition
,
or
contraty
to
him
and
his
will
.
nature
,
state
and
imployment
.
humane
will
profit
,
or
penalty
,
wilfully
to
transgresse
the
same
.
[
a
](A13280-e88640-b)
a
Rom.
2.
v.
6
,
7
,
8
,
9
,
10.
:
which
reward
no
humane
power
can
hinder
,
or
frustate
.
And
therefore
,
wee
cannot
dispense
with
our selves
,
upon
any
humane
pretence
or
motive
,
to
do
any
thing
contrary
to
Gods
word
and
positive
Law
;
although
for
not
transgressing
the
same
we
should
incurre
death
.
§.
32.
Of
indifferent
things
,
how
they
become
sinfull
.
subject
ò
indifferente
,
in
things
that
are
of
themselves
but
indifferent
(
whose
use
is
neither
directly
nor
absolutely
commanded
nor
forbidden
by
Gods
word
,
as
are
kinds
of
meate
,
drinke
,
apparrell
,
and
the
like
,
and
for
which
we
ought
not
to
command
to
death
)
the
using
,
or
not
using
of
them
becomes
sinfull
onely
accidentally
,
either
by
reason
of
externall
circumstances
,
about
the
action
,
or
omission
of
them
;
or
of
some
erroneous
qualities
in
the
agents
,
or
omitters
;
and
not
from
the
intrinsecall
nature
of
the
things
,
or
morall
disposition
of
the
action
,
or
omission
absolutely
considered
,
without
respect
of
circumstances
and
Law
.
actionall
circumstances
,
as
do
so
affect
and
qualifie
them
,
that
they
are
no
more
indifferent
;
for
,
Vnumquodque
dum
est
,
necessario
est
,
Every
thing
when
it
is
,
it
is
necessarily
,
and
then
cannot
be
otherwise
than
it
is
;
)
Filliucio
To.
2.
p.
3.
Patet
actiones
humanas
,
quatenus
à
ratiene
,
&
voluntate
diriguntur
,
dici
morales
,
hoc
est
dignas
laude
velvituperatione
,
ex
Arist.
Ethic.
c.
13.
actio
homini
propria
est
voluntaria
,
&
libera
&
adeodigna
laude
aut
vituperatione
.
Tho.
1.2
.
q.
1.
art.
1.
Azor.
l.
1.
c.
1.
or
not
to
bee
done
,
cannot
be
equally
morally
indifferent
.
For
,
Thomas
Aquinas
saies
,
That
it
falls
out
that
an
action
may
be
indifferent
,
secundum
speciem
,
in
the
generall
kind
of
it
:
qui
tamen
est
bonus
vel
malus
in
individuo
consideratus
,
which
notwithstanding
is
either
good
or
evill
,
considered
in
its
individuall
subject
and
act
.
Whereof
hee
gives
the
reason
,
quia
actus
moralis
non
solum
habet
bonitatem
ex
objecto
,
à
quo
habet
speciem
;
sed
etiam
ex
circumstantijs
:
because
,
a
morall
action
hath
its
goodnesse
,
not
onely
from
its
object
,
by
which
it
is
specified
for
kinde
,
but
also
from
circumstances
;
of
which
every
individuall
act
of
necessity
hath
some
,
whereby
it
is
drawne
to
be
good
or
bad
,
Ad
minus
ex
parte
intentionis
finis
,
at
least
in
respect
of
the
end
intended
:
And
therefore
,
he
concludes
properly
,
necesse
est
omnem
actum
hominis
à
deliberativa
ratione
procedentem
in
individuo
consideratum
,
bonum
esse
vel
malum
:
it
is
of
necessity
,
that
every
act
of
man
proceeding
from
deliberate
reason
,
and
considered
in
its
individuall
performance
and
subject
,
is
good
or
evill
:
For
,
seeing
the
will
of
man
rightly
ordered
is
subject
to
right
reason
and
divine
Law
,
then
all
actions
proceeding
from
it
,
as
it
is
so
guided
in
all
performances
,
are
morally
good
or
bad
:
and
as
all
things
are
destinated
to
an
ultimate
end
of
Gods
glory
,
and
to
other
particular
subordinate
ends
of
effecting
any
good
;
so
is
their
use
subject
to
proportionable
rules
and
Lawes
,
for
ordering
the
same
thereby
,
that
they
may
attaine
their
end
intended
:
and
in
that
respect
,
when
they
are
done
;
they
are
morally
either
well
or
ill
done
,
according
to
that
proportion
,
or
disproportion
that
their
use
then
hath
to
their
due
ends
and
rules
;
and
to
be
a
fit
and
effectuall
meanes
of
accomplishing
the
same
:
or
contrariewise
.
And
therefore
,
doe
conclude
with
David
à
Mauden
,
touching
the
aforesaid
three
generall
cases
;
wherein
a
man
suffering
to
death
is
exempted
from
indirect
self-murder
,
pro
bono
publico
fide
,
religione
Catholica
,
alijsque
de
causis
bonis
&
honestis
vitam
propriam
periculo
expouere
,
non
solum
laudabile
,
sed
etiam
interdum
necessarium
est
:
For
a
man
to
expose
his
owne
life
to
danger
for
the
publike
good
;
for
his
faith
,
for
the
true
religion
,
and
for
other
good
and
honest
causes
;
it
is
not
onely
commendable
,
but
also
sometimes
necessary
.
§.
33.
Of
the
properties
of
an
indirect
selfe-murderer
.
An
indirect
self-murderer
hath
two
bad
properties
.
senses
,
being
as
the
horse
or
mule
,
which
have
no
understanding
:
whose
mouth
must
be
kept
in
with
bit
and
bridle
:
as
the
Prophet
tells
us
,
Psal.
32.9
.
indirect
self-murderer
is
wicked
;
for
,
knowing
both
his
course
,
and
the
event
thereof
to
bee
evill
,
opposite
both
to
the
will
of
God
,
and
to
his
owne
future
good
,
he
doth
wilfully
continue
in
,
and
prosecute
it
still
,
which
is
damnable
impiety
.
[
a
](A13280-e89750-b)
a
Eccles.
8.11
.
:
which
takes
away
from
them
all
remorse
for
their
evill
courses
,
and
all
care
of
reformation
to
be
better
.
§.
34.
Observations
from
indirect
self-murder
.
The
uses
of
the
former
doctrine
about
indirect
self-murder
,
are
specially
three
.
Proverb
,
There
is
a
way
which
seemeth
right
unto
a
man
,
but
the
end
thereof
are
the
waies
of
death
[
b
](A13280-e89890-b)
b
Prov.
14
12.
:
as
is
apparent
,
by
the
course
of
our
first
parents
Adam
and
Eve
:
destroying
themselves
,
and
us
in
them
,
by
following
their
own
wits
and
wills
,
without
obedience
to
their
Maker
.
First
unbeliefe
of
Gods
threatnings
,
while
men
trust
to
lying
vanities
,
upon
groundlesse
presumptions
,
and
erroneous
carnall
principles
,
and
misinformations
,
and
misconstructions
;
willing
to
bee
perswaded
,
and
to
beleeve
that
which
stands
best
with
their
liking
and
sinfull
condition
;
so
corrupting
their
understanding
to
give
a
false
verdict
against
the
truth
of
God
,
to
their
owne
destruction
.
Because
judgement
is
not
speedily
executed
,
therefore
their
hearts
are
set
to
doe
evill
;
being
perswaded
that
it
shall
bee
as
well
with
them
,
as
others
of
their
owne
ranke
,
that
they
see
flourish
and
doe
well
enough
,
as
they
thinke
.
But
God
Predestinates
no
man
to
an
end
,
without
respect
of
meanes
,
whose
use
is
within
the
compasse
of
a
mans
power
,
and
wherein
he
himselfe
is
a
voluntary
agent
;
so
that
predestination
offers
no
force
to
any
mans
will
:
and
therefore
a
man
living
in
a
sinfull
course
,
of
his
owne
choosing
and
liking
,
cannot
blame
God
,
or
his
Predestination
;
seeing
that
God
both
gives
him
sufficient
meanes
,
and
invitation
to
come
out
of
that
sinfull
state
.
The
second
use
is
for
admonition
;
that
wee
doe
well
consider
our
courses
what
they
be
,
and
whither
they
tend
;
that
we
may
not
dare
to
venture
upon
that
,
which
may
make
us
accessary
to
our
owne
destruction
:
It
is
dishonourable
and
uncomfortable
for
a
man
to
suffer
by
his
owne
deservings
,
or
procurement
.
And
therefore
,
we
are
to
observe
how
the
Apostle
Peter
advises
us
,
That
none
of
us
doe
suffer
as
an
evill
doer
,
1
Pet
4
15.
Prophet
,
Cast
away
from
you
all
your
transgressions
,
whereby
ye
have
transgressed
,
and
make
you
a
new
heart
,
and
a
new
spirit
;
for
why
will
ye
die
ô
house
of
Israel
?
For
,
I
have
no
pleasure
in
the
death
of
him
that
dyeth
,
saith
the
Lord
God
:
wherefore
turne
your selves
,
and
live
yee
.
Ezek.
18.31
,
32.
That
we
may
doe
so
,
we
must
beware
of
self-conceitednesse
and
obstinacy
,
in
our
owne
self-will'd
wayes
;
and
be
carefull
to
listen
to
good
counsell
,
and
advertisement
;
and
to
consider
the
latter
end
,
and
not
the
present
contentment
,
and
faining
flattery
of
evill
courses
.
The
third
use
is
an
intimation
;
to
shew
unto
those
that
doe
desperately
or
carelesly
venture
upon
courses
tending
to
their
owne
self-destruction
;
that
they
are
not
only
guilty
of
sinnes
against
God
,
and
their
Neighbours
immediately
;
but
even
also
against
themselves
,
in
self-murder
,
a
crime
of
the
vilest
nature
;
for
which
they
shall
be
arraigned
before
God
,
and
suffer
;
their
owne
wrongs
being
revenged
upon
themselves
,
and
their
own
unjust
and
unnaturall
suffering
at
their
owne
hands
,
being
punished
upon
themselves
by
the
hand
of
God
.
CHAP.
12.
Of
direct
bodily
self-murder
.
§.
1.
What
it
is
.
Now
it
followes
that
we
treate
of
direct
self-murder
;
and
first
,
shew
what
it
is
:
Direct
bodily
self-murder
is
an
advised
,
witting
and
willing
intention
,
and
effectuall
endeavour
of
a
man
,
by
his
owne
hands
,
or
meanes
,
to
take
away
or
destroy
his
owne
life
,
whereby
he
doth
indeed
kill
himselfe
.
In
which
description
wee
are
to
observe
two
things
:
First
,
the
generall
,
and
then
the
specificall
nature
of
direct
self-murder
.
direct
self-murder
,
which
is
as
the
matter
of
it
;
morall
act
proceeding
from
mans
will
;
and
therefore
is
good
,
or
bad
;
and
so
wee
are
to
bee
the
more
carefull
how
we
doe
purpose
,
or
performe
it
.
passive
subject
of
the
same
act
;
and
so
it
doth
neerely
concerne
a
man
,
that
he
may
well
consider
,
both
what
he
doth
,
and
suffers
in
that
case
;
seeing
he
may
bee
guilty
of
a
double
blame
,
if
he
doth
both
doe
,
and
suffer
that
which
he
ought
not
by
his
owne
hands
.
direct
self-murder
,
is
that
which
is
the
true
forme
of
it
;
whereby
it
is
properly
and
directly
self-murder
.
This
specificall
nature
of
it
is
remota
&
proxima
,
remote
and
next
.
direct
self-murder
consists
in
two
things
.
remote
nature
of
direct
self-murder
consists
in
the
disposition
of
the
agent
,
both
in
his
understanding
,
and
will
;
in
respect
of
his
understanding
,
the
actour
of
it
doth
the
same
advisedly
,
and
wittingly
.
himselfe
,
and
after
approbation
of
the
fact
in
his
judgement
,
he
resolves
upon
his
unwarrantable
motives
to
doe
it
;
and
devises
and
plots
the
meanes
and
manner
how
to
doe
it
,
after
deliberation
,
and
conflict
with
himselfe
betweene
oppofite
reasons
:
and
when
withall
the
understanding
works
and
prevailes
upon
the
will
,
to
draw
the
same
to
concurre
in
the
resolution
to
doe
it
,
and
to
command
and
imploy
the
body
in
consent
with
both
the
understanding
and
the
will
,
to
execute
their
pleasure
to
its
owne
destruction
,
as
is
manifest
in
the
practise
of
Ahitophel
[
a
](A13280-e91810-b)
a
2
Sam.
17.23
.
and
Iudas
.
[
b
](A13280-e91840-b)
b
Mat.
27.5
.
Then
it
is
an
advised
act
,
done
by
a
man
in
such
advised
manner
,
and
so
cannot
be
excused
by
ignorance
,
or
inconsiderate
haste
;
but
is
done
with
the
fullest
careere
of
morall
motion
,
and
with
the
greatest
ingagement
of
the
whole
man
,
in
an
action
of
the
highest
nature
of
self-mischiefe
.
vilest
actions
are
often
done
upon
greatest
advisement
,
and
deliberation
;
which
makes
them
the
worse
,
and
more
odious
.
Mans
wisdome
is
madnesse
when
he
is
left
to
himselfe
;
and
a
depraved
judgement
perverts
the
will
,
and
leads
a
man
into
many
vile
practises
;
seeing
the
will
followes
the
last
determination
of
the
practicall
understanding
.
If
the
light
of
understanding
that
is
in
man
be
darknesse
,
how
great
then
is
that
darknesse
?
rationall
creature
,
able
to
judge
of
his
owne
actions
,
is
self-condemned
in
his
own
conscience
,
while
he
is
about
,
and
in
doing
the
act
it selfe
.
direct
self-murder
in
respect
of
his
will
,
is
that
he
doth
it
willingly
;
as
to
bang
,
or
stab
,
or
poyson
himselfe
,
or
the
like
.
For
violence
or
inforcement
cannot
be
done
to
the
will
,
in
its
act
of
willing
,
which
necessarily
must
be
free
;
either
absolutely
,
or
conditionally
.
Antecedent
.
Ahitophel
accessit
sobrius
ad
perdendm
scips●●
,
ut
Caesar
ad
perdendam
Rempub
:
First
,
that
which
is
antecedent
before
the
fact
;
whereby
he
wills
not
only
that
he
were
dead
;
but
also
wills
that
such
a
murderous
act
should
be
done
by
himselfe
,
upon
himselfe
,
to
take
away
his
owne
life
;
which
by
a
contrary
act
,
and
change
of
his
will
might
be
prevented
;
as
it
is
said
of
Ahitophel
,
that
he
came
sober
to
destroy
himselfe
,
as
Caesar
came
sober
to
ruinate
the
common
wealth
.
specificall
nature
of
direct
self-murder
consists
of
two
subordinate
branches
.
sub
ratione
finis
;
under
consideration
of
an
end
;
and
so
,
in
his
judgement
,
good
:
and
therefore
it
includes
his
will
,
desiring
and
endeavouring
that
it
may
be
done
;
and
so
to
him
such
a
fact
falls
not
out
by
acdident
,
or
unexpected
,
or
not
intended
;
but
it
is
the
thing
he
aymes
at
.
The
second
branch
of
the
neerest
specificall
nature
of
direct
self
murder
is
,
the
actuall
imployment
of
the
body
and
the
strength
thereof
,
upon
direction
of
the
understanding
,
and
command
of
the
will
,
fully
to
accomplish
his
intention
,
and
effect
the
killing
of
a
mans
selfe
by
his
owne
hands
,
or
meanes
,
whereby
it
is
perfected
and
consummated
,
with
self-perdition
,
in
a
wicked
conspiracy
of
self-destruction
,
by
soul
and
body
against
themselves
.
and
also
we
may
see
herein
a
patterne
of
unwarrantable
obedience
;
in
the
bodies
yeelding
to
doe
that
which
is
unlawfull
,
and
ruinates
it selfe
;
the
superiority
of
the
understanding
derstanding
and
will
frees
not
the
body
from
blame
;
for
then
why
should
it
suffer
with
the
soule
for
that
act
?
But
the
sin
is
the
greater
,
by
how
much
the
further
it
extends
to
involve
partizans
,
or
accessaries
,
and
makes
many
guilty
of
the
same
crime
;
who
are
to
be
condemned
,
not
only
for
the
fact
done
by
them
,
but
also
for
violating
the
rights
and
duties
of
their
places
,
in
unlawfully
commanding
,
and
obeying
in
that
which
is
evill
,
contrary
to
an
higher
rule
.
§.
2.
Of
the
imaginary
good
conceited
to
bee
in
self-murder
.
advisedly
,
wittingly
,
and
willingly
to
propound
to
himselfe
,
and
to
ayme
at
that
for
his
end
,
that
is
his
destruction
,
is
against
nature
;
because
the
end
is
,
or
ought
ever
to
be
the
perfection
of
the
thing
that
desires
it
,
and
endeavours
to
have
it
;
and
good
only
is
desirable
,
and
to
be
sought
after
;
which
may
content
us
in
the
enjoying
thereof
:
and
therefore
,
the
conclusion
may
seeme
to
be
good
,
that
no
man
can
advisedly
,
wittingly
,
and
willingly
purpose
and
endeavour
to
kill
himselfe
.
direct
self-murder
;
yet
it
is
not
the
ultimate
,
or
last
end
;
neither
,
is
it
sought
for
at
any
time
for
it selfe
,
but
accidentally
,
and
for
another
thing
,
which
is
good
;
for
obtaining
whereof
,
a
self-murderer
would
use
that
as
a
meanes
.
ultimate
end
in
taking
of
medicines
:
&
therefore
,
one
sayes
,
Mors
ut
malum
non
estoptabilis
,
nec
optatur
per
se
,
sed
gratiâ
alterius
:
Death
,
as
it
is
an
evill
thing
,
is
not
desirable
;
neither
is
it
of
it selfe
desired
,
but
in
respect
of
some
other
thing
;
and
so
is
desired
per
consequutionem
,
&
non
per
se
;
by
consequution
,
and
not
of
it selfe
;
for
,
death
is
never
desired
by
a
naturall
appetite
,
as
opposite
to
that
appetite
or
desire
that
followes
reason
,
either
right
or
depraved
:
because
nature
is
materiatum
quid
,
some
materiated
thing
belonging
to
the
person
,
in
respect
both
of
matter
and
forme
,
soule
and
body
,
so
long
as
they
are
united
;
and
therefore
ever
desired
the
good
and
preservation
of
the
person
,
in
that
union
.
First
,
freedome
from
greater
evill
felt
,
or
feared
;
reall
,
or
but
imaginary
;
which
in
a
self-murderers
opinion
is
no
other
way
avoidable
:
and
they
despaire
to
be
able
to
beare
it
;
(
measuring
themselves
by
themselves
)
so
as
if
they
cannot
shake
off
the
yoke
,
then
will
they
violently
dissolve
themselves
.
bruite
beasts
;
because
he
fancies
many
imaginary
calamities
to
himselfe
,
from
possibilities
in
reason
,
that
doe
as
much
sometimes
affect
and
trouble
the
minde
,
as
if
they
were
reall
,
although
they
never
be
insticted
.
And
present
troubles
men
doe
aggravate
in
their
esteeme
and
opinion
,
for
measure
and
extent
,
beyond
that
which
they
are
in
truth
and
sense
,
so
making
them
needlesly
the
more
importable
.
And
troubles
,
future
and
past
,
man
,
by
his
imagination
,
makes
present
,
by
helpe
of
his
memory
and
feare
,
overcharging
himself
with
the
burden
of
more
,
than
ever
God
did
lay
upon
him
at
once
.
And
finally
,
in
his
minde
he
is
capable
,
by
meanes
of
reason
,
of
manifold
spirituall
afflictions
,
farre
exceeding
those
that
are
upon
the
body
,
and
where
of
no
irrationall
creature
is
capable
.
And
yet
,
of
all
these
troubles
,
the
greatest
part
is
imaginary
,
of
mans
owne
needlesse
,
and
voluntary
contracting
,
by
meanes
of
his
abused
reason
,
and
doe
worke
most
reall
and
desperate
effects
,
even
to
self
murder
.
Although
that
self-murder
be
no
fit
,
or
appropriated
meanes
to
preserve
,
or
deliver
a
man
from
misery
,
or
troubles
,
yet
,
a
self-murderer
doth
use
it
;
deeming
,
according
to
the
Philosophers
,
that
a
lesser
evill
,
compared
with
a
worse
,
obtaines
the
place
of
good
;
and
is
to
be
desired
for
good
,
[
a
](A13280-e93950-b)
a
Arist
,
ad
Nicom
.
lib.
5.
c.
6.
Picol
grad
.
pol.
Minus
malum
comparatu
-
cum
detertore
obtinet
lotie
boni
,
&
pro
bono
optabile
est
.
which
is
onely
to
be
understood
of
the
evill
of
punishment
,
and
not
of
the
evill
of
sin
:
for
,
for
to
avoid
all
punishment
we
are
to
doe
no
sin
;
which
to
doe
,
were
a
greater
punishment
,
and
would
draw
punishment
more
abundantly
upon
the
doers
of
the
same
:
in
evils
of
sinne
there
is
no
choise
,
or
lawfull
election
,
where
all
is
forbidden
.
The
second
imaginary
good
,
conceited
to
be
had
by
self-murder
,
is
the
advancement
of
a
mans
selfe
thereby
to
more
good
,
or
to
a
better
estate
than
he
hath
at
present
;
either
to
an
estate
really
better
,
as
to
absolute
good
in
heavenly
happinesse
;
or
to
fancied
,
or
comparative
good
,
in
comparison
of
greater
evill
,
in
the
self-murderers
apprehension
,
that
he
may
be
in
an
estate
lesse
miserable
,
(
as
he
thinks
)
than
that
is
which
he
feeles
or
feares
:
which
in
that
respect
he
esteemes
to
be
better
than
the
present
.
In
these
regards
self-murderers
are
willing
to
exchange
their
lives
by
death
;
but
of
evill
properly
there
comes
no
good
.
For
,
men
gather
not
grapes
of
thornes
,
neither
will
any
expect
it
,
that
is
not
spiritually
mad
.
Oh
miserable
state
of
life
that
is
more
tedious
to
a
man
than
death
!
For
,
God
can
make
a
man
a
terror
to
himself
,
and
to
all
his
friends
;
so
that
in
that
respect
,
he
may
brooke
the
name
of
Magor
Missabib
,
as
did
Pashur
,
Ier.
20.3
,
4.
when
a
man
leaves
God
,
or
is
left
of
him
,
who
is
the
blessed
object
and
fountaine
of
all
true
contentment
and
solid
comfort
.
second
death
,
farre
exceeding
the
first
in
misery
;
there
is
a
death
of
dissolution
,
and
a
death
of
torment
;
the
former
brings
the
subject
to
an
end
,
the
latter
brings
the
subject
of
it
to
all
miseries
:
they
that
are
in
this
latter
shall
wish
for
the
former
,
and
shall
not
finde
it
;
whereby
we
may
in
some
sort
see
two
things
:
death
;
by
their
living
there
,
they
are
capable
of
,
and
doe
suffer
the
punishment
of
sensible
misery
;
and
by
that
death
,
they
have
punishment
of
damage
,
in
deprivation
of
all
comfortable
good
;
and
so
,
whatsoever
wee
can
be
,
in
the
absence
of
good
,
and
in
presence
of
evill
,
they
have
the
same
.
§.
3.
Concerning
the
wills
object
,
and
faultinesse
.
That
we
may
surther
understand
how
a
man
can
will
his
owne
death
,
wee
are
to
observe
that
the
will
never
chooses
to
doe
a
thing
sub
ratione
mali
,
as
it
is
evill
;
but
wills
a
thing
that
is
either
in
itselfe
good
,
or
apparently
such
in
our
apprehension
;
or
else
,
it
chooses
a
thing
that
in
itselfe
is
evill
,
but
is
comparatively
good
,
in
respect
of
another
evill
,
which
in
our
judgement
or
sense
is
greater
or
worser
:
and
so
no
man
chooses
death
for
it selfe
,
but
in
respect
of
some
conceited
good
imagined
to
be
had
by
it
,
and
not
otherwise
:
or
,
to
have
a
lesser
evill
for
a
greater
,
by
that
exchange
:
as
Saul
,
who
,
that
hee
might
escape
the
mocking
of
the
heathen
,
killed
himself
[
a
](A13280-e94920-b)
a
1
Sam.
31.4
.
:
so
that
,
no
man
is
absolutely
willing
,
in
the
act
of
self-murder
,
but
conditionally
;
because
,
he
uses
it
not
for
itself
,
but
as
a
meanes
for
a
further
end
and
good
.
double
triplicity
:
First
,
bonum
animi
,
corporis
&
fortune
:
Good
of
the
minde
,
of
the
body
,
and
of
wealth
and
preferment
.
Secondly
,
there
is
Bonum
utile
,
jucundum
&
honestum
:
Good
profitable
,
pleasant
,
and
honest
:
Of
these
goods
,
the
will
doth
not
ever
respect
bonum
honestum
,
or
morale
,
vertuous
or
morall
good
,
but
often
makes
choise
of
profit
,
or
pleasure
,
as
the
greater
good
,
before
the
other
:
and
still
bonum
,
or
good
,
is
the
object
of
the
will
.
three
respects
.
Video
meliora
proboque
,
Deteriora
sequor
:
I
see
and
approve
better
things
,
but
follow
the
worser
,
the
bounds
of
the
understanding
and
will
are
not
of
equall
extent
.
affections
,
passions
,
and
senses
,
following
the
same
without
reasons
precedent
triall
and
approbation
,
whereby
it
inverts
the
course
of
nature
,
rebells
against
its
Soveraigne
,
and
subjects
its
selfe
to
her
servants
,
and
labours
so
to
enthrall
the
understanding
to
the
same
.
Thridly
,
will
is
corrupted
by
innated
pravity
,
whereby
it
is
more
inclinable
to
erroneous
directions
,
than
to
true
;
readier
to
move
to
vice
,
than
to
vertue
;
and
by
meanes
of
that
pravity
,
either
inbred
in
it selfe
,
or
acquired
,
by
impressions
from
inferiour
faculties
and
senses
,
it
labours
to
deceive
and
corrupt
the
minde
and
understanding
,
that
the
same
may
determine
and
give
direction
according
to
wills
owne
disposition
;
whereby
it
comes
to
passe
,
that
the
will
ever
followes
the
last
determination
of
the
practicall
understanding
,
and
yet
is
not
,
therefore
,
blamelesse
;
For
,
sinne
is
vitium
suppositi
,
the
vice
of
the
person
;
and
therefore
,
is
in
all
the
parts
and
faculties
of
the
same
,
especially
in
the
will
,
which
is
the
primus
motor
,
the
first
mover
in
all
practicall
actions
,
which
are
sinfull
,
but
as
they
are
voluntary
.
The
motions
of
mans
will
are
very
diverse
,
and
often
contrary
.
,
.
although
will
in
man
is
answerable
to
instinct
in
irrationall
creatures
;
and
to
naturall
inclinations
in
insensibles
;
yet
it
moves
much
more
variously
,
both
,
as
man
is
compounded
of
many
more
various
things
;
whereof
every
one
conferres
to
his
motion
naturall
and
morall
;
according
to
its
nature
:
and
also
,
as
man
and
his
will
is
passively
affected
,
and
wrought
upon
,
by
motives
within
and
without
,
and
as
his
reason
directs
,
and
perswades
variously
,
according
to
occasions
,
whereupon
it
followes
,
direct
self-murder
,
with
the
furious
impetuosity
of
his
owne
self-perverted
judgement
,
will
,
and
affections
.
§.
4.
Observations
from
the
knowledge
of
direct
self-murder
.
The
uses
of
this
knowledge
of
direct
bodily-self-murder
,
what
it
is
;
are
specially
three
.
three
degrees
.
owne
life
,
which
is
most
neere
and
deare
to
him
,
which
makes
the
fact
to
be
self-murder
,
and
is
directly
opposite
to
the
Law
of
nature
.
advisedly
,
wittingly
and
willingly
,
which
makes
it
to
be
direct
self-murder
,
intended
to
the
highest
degree
of
that
kinde
;
being
complicated
with
,
and
compounded
of
many
pernicious
ingredients
,
raising
it
to
the
highest
pitch
of
poysonfull
disposition
:
[
a
](A13280-e96240-b)
a
Ioh.
8.44
.
,
in
indeavouring
mans
destruction
by
mans
selfe
,
in
such
a
damnable
manner
and
degree
of
finning
,
as
the
devill
himselfe
,
without
mans
owne
help
,
cannot
possibly
effect
,
both
to
the
destruction
of
Gods
Image
in
him
,
and
also
to
the
certaine
damnation
of
the
self
murderers
soule
,
which
by
that
fact
,
the
devill
labours
to
gaine
to
himselfe
,
to
make
man
partner
with
him
in
his
torments
;
and
out
of
malice
against
God
,
to
disgraoe
and
deface
his
Image
.
The
second
point
,
wherein
the
former
doctrine
serves
to
informe
our
understanding
,
is
concerning
the
perversnesse
of
the
nature
of
man
,
and
the
excessive
exorbitancy
of
his
courses
;
whereby
he
is
subject
,
and
breakes
out
to
kill
himselfe
;
which
practise
of
self-murder
all
other
creatures
doe
abhorre
,
by
the
instinct
of
nature
:
and
so
we
see
,
that
the
most
noble
creatures
are
obnoxious
and
subject
to
commit
the
greatest
errors
,
by
their
abuse
of
their
most
eminent
parts
;
whereby
they
doe
abase
and
deject
themselves
into
a
miserable
estate
,
as
farre
beneath
other
creatures
,
by
violating
the
Law
of
nature
,
as
ever
God
had
advanced
them
above
them
;
as
is
apparent
,
by
the
fall
of
the
devils
:
for
,
the
grievousnesse
of
sin
is
to
be
measured
,
not
onely
by
the
matter
,
and
act
of
it
,
but
also
,
by
the
quality
of
the
doers
of
it
,
and
by
the
circumstances
of
doing
thereof
.
The
second
use
is
,
to
admonish
us
,
that
we
are
not
onely
to
be
carefull
,
how
we
behave
our selves
,
in
things
concerning
God
,
and
our
neighbours
;
but
also
how
we
behave
our selves
towards
our selves
,
and
in
our
owne
affaires
and
goods
:
because
,
our
love
to
our
selves
,
is
the
rule
of
our
love
to
our
neighbours
;
whom
we
are
to
love
,
as
our selves
[
a
](A13280-e96600-b)
a
Levit.
19.18
.
,
and
to
whom
wee
are
to
doe
,
as
we
would
be
done
to
by
them
[
b
](A13280-e96630-b)
b
Mat.
7.12
.
:
and
therefore
,
it
behooves
the
rule
to
bee
straight
;
otherwise
,
all
things
measured
by
it
must
be
crooked
:
and
so
from
him
that
carelesly
failes
towards
himselfe
,
no
right
performances
can
be
done
by
him
to
any
other
:
qui
sibi
ne
quam
,
cui
bonus
?
to
whom
can
he
be
good
,
that
is
nought
to
himselfe
?
And
therefore
,
seeing
wee
often
prove
our
owne
greatest
enemies
,
and
doe
as
much
evill
to
our selves
,
as
the
devill
himselfe
can
desire
,
and
more
than
he
by
himselfe
,
or
by
any
other
meanes
,
is
able
to
effect
,
or
bring
to
passe
upon
us
;
it
is
requisite
and
needfull
that
wee
bee
affraid
of
our
selves
,
and
that
we
neither
trust
our selves
,
nor
trust
to
ourselves
;
but
that
we
be
carefull
,
and
doe
watch
over
ourselves
,
neither
giving
way
to
our
owne
opinions
,
nor
purposes
,
before
wee
doe
examine
them
and
finde
them
conformable
to
the
truth
:
all
things
are
to
be
suspected
that
come
from
an
Enemy
.
Timeo
Danaos
&
dona
ferentes
:
and
a
man
hath
no
such
dangerous
enemie
to
himselfe
as
himself
,
because
of
his
neerenesse
to
himselfe
,
of
his
advantages
of
prevailing
against
himselfe
,
and
of
his
deceitfull
cunning
to
beguile
himselfe
;
so
exercising
all
hostilitie
and
mischiefe
upon
himself
,
under
pretence
and
colour
of
love
and
friendship
to
himselfe
,
he
is
self-betrayed
,
and
self-destroyed
.
The
third
use
of
the
former
doctrine
of
self-murder
is
,
that
thereby
wee
may
discriminate
,
and
know
diverse
cases
that
are
very
like
this
self-murder
,
and
yet
properly
are
not
direct
self-murder
;
nor
the
doers
thereof
thereby
perishing
,
self-murderers
:
the
which
exempt
cases
are
of
foure
sorts
.
§.
5.
Of
certaine
exempt
cases
.
The
first
is
,
when
a
man
,
destitute
of
understanding
,
or
of
the
use
of
reason
,
kills
himselfe
,
as
a
child
without
discretion
,
a
naturall
foole
,
a
mad
man
in
his
mad
fits
,
one
in
his
sleepe
;
or
in
such
sits
or
sicknesse
as
is
accompanied
with
a
delirium
or
phrensey
,
as
,
in
a
calenture
;
the
same
is
not
in
them
properly
self-murder
:
will
rationally
to
move
.
And
therefore
,
in
such
prancks
,
and
mad
acts
,
the
will
whereby
they
are
done
,
is
but
brutus
impetus
,
abrute
motion
or
violence
,
which
motion
is
not
from
the
understanding
so
much
,
as
from
accidents
,
making
a
man
not
to
be
himselfe
:
and
such
a
man
in
doing
such
an
act
,
whereby
he
kills
himselfe
,
intends
not
the
same
upon
knowledge
,
to
the
end
to
kill
himselfe
;
and
therefore
,
neither
in
the
Courts
of
earth
,
nor
heaven
,
are
such
persons
condemned
as
self
murderers
,
for
killing
themselves
,
because
,
they
are
not
properly
so
much
agents
,
as
sufferers
;
both
in
the
act
doing
;
and
also
in
the
effect
,
or
death
thereupon
ensuing
.
The
second
exempt
case
herein
is
,
when
a
man
kills
himselfe
ignorantly
,
not
knowing
what
he
doth
;
or
not
knowing
the
mortall
nature
of
the
meanes
,
whereby
he
doth
it
.
As
he
that
eates
poyson
,
the
nature
whereof
he
knowes
not
;
or
when
a
man
doth
kill
himselfe
out
of
a
rash
precipitancy
,
and
sudden
unpremeditate
pang
,
and
fit
of
forcible
passion
,
or
temptation
,
tempestuously
raised
by
others
;
making
violent
impressions
upon
him
,
suppressing
reason
,
and
captivating
the
will
to
doe
that
,
which
otherwise
hee
abhorres
;
and
for
which
,
in
the
Court
of
heaven
,
he
is
not
properly
a
direct
self-murderer
;
because
such
a
fact
before
God
,
is
but
a
kinde
of
chance-medly
;
when
it
proceeds
not
out
of
advised
judgement
and
will
;
but
that
the
doer
thereof
is
therein
quoad
principium
motus
,
for
the
originall
of
his
motion
in
that
act
,
more
passive
than
active
;
[
a
](A13280-e97570-b)
a
Marke
9.22
.
;
wherein
,
if
they
had
perished
,
they
had
not
beene
self-murderers
,
when
they
were
not
in
their
owne
power
;
nor
was
it
an
act
of
their
owne
free
judgement
and
will
.
The
third
case
is
,
when
a
man
kills
himselfe
by
mischance
,
or
misadventure
,
in
his
doing
of
an
act
of
lawfull
imployment
,
without
any
intent
to
take
away
his
owne
life
.
As
a
man
in
his
attempt
to
save
another
out
of
the
fire
,
or
water
,
is
by
his
act
drowned
,
or
burnt
to
death
himselfe
;
or
if
a
man
be
killed
by
the
breaking
of
a
peece
of
his
owne
shooting
off
at
another
marke
,
or
the
like
:
This
is
an
act
of
God
in
his
speciall
providence
,
taking
away
the
life
of
a
man
,
Exod.
21.13
.
and
is
not
an
act
of
self-murder
;
because
the
actors
end
and
intention
is
not
to
kill
himselfe
,
but
to
doe
a
lawfull
duty
;
neither
doth
that
act
of
his
,
in
regard
of
that
mortall
effect
of
it
,
proceed
from
his
judgement
and
will
,
but
to
him
is
meerely
casuall
,
and
contrary
to
his
expectation
and
desire
;
and
so
in
that
respect
he
is
meerely
passive
,
and
so
formaliter
,
and
in
truth
not
a
self-murderer
.
The
fourth
exempt
case
is
,
when
a
man
in
discharge
of
his
calling
,
doth
wittingly
,
and
willingly
such
an
act
,
whereby
hee
knowes
hee
must
die
;
as
did
Samson
,
of
whom
Augustine
sayes
,
that
Spiritus
latenter
hoc
jusserat
,
the
spirit
did
secretly
command
it
;
in
this
case
such
an
one
is
not
a
direct
self-murderer
;
because
hee
intends
not
primarily
his
owne
death
,
but
the
discharge
of
his
necessary
duty
,
otherwise
not
feasable
.
And
this
death
is
not
from
an
act
of
his
owne
meere
judgement
and
will
,
but
from
Gods
;
in
obedience
whereunto
he
layes
downe
his
life
.
fift
exempt
case
is
,
of
phrentick
persons
,
of
whom
when
it
shall
happen
any
to
kill
himselfe
in
his
fit
of
phrensie
,
he
cannot
justly
be
said
to
be
a
direct
self-murderer
;
(
nor
yet
an
indirect
self-murderer
,
where
his
phrensie
is
not
contracted
by
his
own
fault
)
because
of
his
defect
of
the
use
of
his
understanding
in
his
act
of
self-killing
,
whereof
then
he
knowes
not
the
morall
nature
,
neither
properly
can
he
be
said
to
be
a
voluntary
agent
therein
;
because
then
he
hath
not
a
will
determined
by
any
act
of
the
practicall
understanding
;
but
doth
it
only
by
a
bruit
passion
,
or
unreasonable
internall
impulsion
,
equivalent
to
inforcement
,
from
negation
,
or
their
faultlesse
defect
of
power
of
sufficient
opposition
:
which
is
evident
by
that
which
they
are
habitually
to
the
contrary
,
manifested
when
they
have
any
Lucide
intervalls
;
or
when
they
were
,
or
are
in
their
sound
mindes
,
alwayes
abhorring
such
a
fact
.
Of
this
see
more
,
Cap.
15.
§.
22.
and
Cap.
18.
§.
2.
CHAP.
15.
The
self-murderers
motives
to
kill
themselues
.
§.
1.
Men
by
abused
reason
sin
worst
.
the
noblest
creatures
are
subject
to
commit
the
foulest
errors
,
as
men
and
Angels
;
and
of
men
,
the
inlightned
only
can
sinne
that
mortall
sin
against
the
holy
Ghost
:
for
,
they
that
are
able
to
doe
most
good
,
by
perverting
of
their
abilities
,
are
able
to
doe
most
mischiefe
.
David
in
that
respect
was
more
affraid
of
Ahitophel
[
a
](A13280-e104760-b)
a
2
Sam.
15.31
.
than
of
all
the
rest
that
were
against
him
.
self
murder
more
boldly
and
securely
,
without
being
over-ruled
by
the
check
of
his
conscience
;
he
abuses
his
reason
to
encourage
him
to
doe
that
,
the
uglinesse
,
and
unnaturalnesse
whereof
might
otherwise
deterre
and
astonish
him
from
it
.
For
,
all
such
grosse
facts
,
condemned
by
the
light
of
nature
,
and
apparent
reason
,
man
doth
vaile
and
maske
under
specious
pretexts
,
before
hee
dares
venture
to
enterprise
the
doing
of
them
in
cold
blood
;
and
likewise
he
obscures
the
contrary
vertuous
courses
,
by
aspersions
of
titles
,
and
names
of
disgrace
;
labouring
,
if
it
were
possible
,
to
make
vertue
vice
,
and
vice
vertue
;
condemning
the
generation
of
the
righteous
,
and
justifying
the
wicked
;
turning
hell
into
heaven
,
and
heaven
into
hell
:
because
the
majesty
and
glory
of
the
truth
is
such
,
that
none
dares
to
looke
it
on
the
open
face
,
and
revile
and
smite
it
;
but
,
as
they
first
attire
and
maske
it
under
the
habit
and
name
of
vice
;
as
the
wicked
Iewes
did
first
blind-fold
our
blessed
Saviour
,
and
then
stroke
him
on
the
face
.
[
a
](A13280-e105000-b)
a
Luke
22.64
.
So
farre
doth
man
abuse
his
reason
,
whereby
hee
excells
beasts
;
that
thereby
he
doth
make
himselfe
worse
than
the
worst
of
beasts
,
of
whom
none
will
kill
themselves
in
any
case
.
reason
elicite
,
or
drawn
out
from
inbred
principles
and
motives
in
nature
,
or
from
other
light
acquire
by
the
truth
of
God
:
because
there
can
be
no
good
reason
against
the
Word
and
Law
of
God
,
who
is
the
Lord
of
nature
.
For
reason
is
never
repugnant
,
or
contradictory
to
it selfe
;
neither
is
any
thing
opposite
to
reason
in
any
thing
,
but
in
unreasonablenesse
;
as
nothing
is
opposite
to
truth
,
but
error
.
And
for
nature
in
man
,
it
cannot
naturally
yeeld
any
reason
from
it selfe
,
why
it
should
destroy
it selfe
,
because
it
is
monstrous
that
one
should
be
two
;
and
that
division
should
be
in
unity
,
and
that
instead
of
good
,
it
should
attract
to
it selfe
evill
.
But
all
the
pretense
of
reason
that
a
self-murderer
can
have
to
kill
himselfe
,
is
onely
from
externall
motives
,
which
are
without
a
mans
selfe
;
whereupon
,
and
from
whence
self-murderers
doe
impertinently
conclude
,
and
endeavour
to
kill
themselves
.
§.
2.
Of
motives
in
generall
to
self-murder
,
there
can
be
none
warrantably
sufficient
.
externall
motive
sufficient
of
it selfe
,
to
induce
and
perswade
a
man
to
kill
himself
,
by
any
true
reason
that
can
be
in
,
or
from
the
motive
to
doe
such
an
act
,
without
respect
of
a
conceit
of
good
ensuing
upon
the
act
of
self
murder
,
to
the
self-murderer
.
But
,
in
regard
that
these
motives
worke
not
upon
all
to
doe
that
act
of
self-murder
;
it
is
from
the
disposition
,
and
qualities
of
the
persons
that
are
therewith
affected
,
and
wrought
upon
to
doe
the
same
,
and
not
properly
from
the
motives
themselves
:
for
then
all
men
,
by
the
same
motives
,
should
doe
the
same
act
of
self-murder
.
The
motives
are
divers
that
doe
diversly
move
divers
persons
to
kill
themselves
:
for
,
all
self-murderers
do
not
kill
themselves
upon
the
same
occasions
;
some
are
not
affected
with
one
motive
,
that
are
affected
with
another
to
doe
that
fact
.
For
,
arguments
are
weake
,
or
strong
to
severall
persons
,
as
they
are
of
deep
or
shallow
judgement
;
or
,
as
they
stand
differently
affected
,
and
possessed
with
prejudices
sutable
to
their
humours
,
designes
,
and
ends
:
Whereby
to
some
,
weake
arguments
are
strong
,
and
strong
are
weake
;
and
by
few
are
they
apprehended
according
to
their
due
worth
;
which
is
the
cause
of
much
unreconcileable
opposition
,
and
division
in
the
world
,
and
of
the
building
of
weighty
conclusions
upon
weake
premises
and
foundations
,
and
of
indivertible
resolutions
and
practises
,
founded
more
upon
passionate
wilfulnesse
,
than
upon
judicious
reasons
:
§.
3.
Concerning
perverted
Iudgement
,
by
Laws
and
Custome
.
These
externall
motives
of
self-murder
I
will
,
for
memory
,
and
method
,
reduce
into
eight
rankes
.
The
first
whereof
is
errour
of
judgement
;
when
men
thinke
,
and
beleeve
,
upon
deceitfull
grounds
,
that
they
ought
,
or
may
lawfully
kill
themselves
,
either
absolutely
when
they
list
;
or
in
some
cases
,
when
they
see
it
requisite
in
regard
of
some
circumstances
.
First
,
Lawes
and
Customes
in
some
places
seeming
to
require
and
warrant
people
in
some
cases
to
kill
themselves
.
As
among
the
Heathens
and
Indians
;
law
,
servants
and
wives
,
in
testimony
of
love
to
their
Masters
and
Husbands
,
were
wont
to
cast
themselves
into
the
fire
to
bee
burnt
,
with
the
corps
of
their
dead
masters
and
husbands
:
but
the
true
cause
of
that
Law
was
,
to
restraine
the
frequent
poysoning
of
masters
and
husbands
,
by
their
servants
and
wives
;
and
that
law
and
custome
was
practised
to
avoide
suspition
,
and
ignominie
that
they
lived
in
,
if
they
did
not
so
kill
themselves
.
Plutarch
reports
of
the
Virgins
of
Lemnos
,
sensible
ignominie
reforming
a
bad
and
odious
custome
.
Also
among
the
Turkes
,
[
a
](A13280-e106560-b)
a
Lib.
3.
cap.
4.
Cas.
13.
circa
melancholicos
.
the
Casuist
reports
:
but
it
is
most
like
that
they
doe
it
to
prevent
a
greater
misery
if
they
should
disobey
.
But
,
they
that
did
so
were
thought
to
doe
well
,
and
were
therefore
commended
;
and
the
parties
themselves
did
verily
thinke
,
that
either
they
did
but
their
duties
,
or
that
which
was
best
for
them
to
doe
;
which
if
they
did
not
,
then
were
they
evill
thought
of
,
and
evill
intreated
.
humane
ordinances
absolutely
,
bee
they
good
or
bad
.
Custome
,
which
is
another
nature
,
maketh
it
familiar
,
and
to
seeme
lawfull
,
and
commendable
in
the
judgement
of
sense
,
that
in
the
judgement
of
right
reason
is
most
abominable
.
Custome
is
a
tyrant
,
captivating
both
judement
and
practise
to
her
lore
;
because
,
what
by
generall
practise
seemes
to
have
the
approbation
of
all
,
is
deemed
best
,
and
most
reasonable
,
for
peaceable
conformity
both
in
opinion
,
and
practise
;
from
which
to
be
singular
,
is
odious
.
Lucretia
,
Cato
,
and
others
for
the
same
.
The
high
esteeme
of
the
persons
of
men
of
that
opinion
,
and
of
the
practisers
of
that
act
;
and
ambition
of
like
praises
,
for
the
like
thing
;
hath
forcibly
driven
many
men
,
contrary
to
their
owne
minde
,
to
cast
themselves
away
,
upon
this
infernall
rock
.
divinity
,
and
that
more
is
attributed
to
it
,
and
built
upon
it
than
it
can
beare
.
lawes
,
customes
,
opinions
,
and
practises
of
men
are
to
be
regulated
and
ordered
by
sound
reason
,
according
to
Gods
word
;
and
are
subordinate
to
the
same
,
and
thereby
to
be
tryed
and
examined
:
Gods
Law
,
and
right
reason
.
As
we
see
by
the
practise
of
the
Apostles
,
Acts
4.19
.
For
that
(
in
such
cases
)
in
conforming
to
man
,
we
cannot
be
excused
before
God
,
for
transgressing
his
will
.
An
inferiour
hath
no
power
over
the
right
of
his
superiour
,
to
dispense
therewith
.
Gods
word
.
Try
all
things
,
follow
that
which
is
good
.
1
Thess.
5.21
.
because
whatsoever
is
humane
,
may
be
,
as
it
is
humane
,
erroneous
;
proceeding
from
men
subject
to
be
deceived
,
and
erre
.
heathen
authors
;
either
encouraging
to
self-murder
,
or
commending
self-murderers
:
that
neither
the
poyson
of
that
opinion
,
nor
the
example
of
that
vile
practise
,
in
eminent
and
famous
persons
,
may
insensibly
corrupt
and
seduce
us
to
dare
to
enterprise
the
like
upon
our selves
:
amorous
discourses
,
the
heathen
writers
have
done
much
hurt
in
the
Christian
Church
;
besides
the
example
and
dregges
of
their
Idolatry
,
from
which
the
Christian
world
is
not
yet
well
purged
:
but
among
us
,
where
there
is
no
law
,
nor
approved
custome
,
doctrine
,
nor
practise
of
self-murdering
;
we
are
not
in
like
danger
,
as
heathens
,
to
erre
in
our
judgements
upon
this
ground
;
seeing
wee
have
sufficient
meanes
of
knowledge
,
and
restraint
to
the
contrary
.
§.
4.
Of
misunderstood
Scripture
perverting
the
Iudgement
;
and
the
remedy
thereof
.
The
second
ground
of
a
deceived
judgement
in
this
point
,
is
misunderstanding
of
the
Scriptures
.
As
our
Saviour
told
the
Sadduces
,
That
they
did
erre
not
knowing
the
Scriptures
.
[
a
](A13280-e107620-b)
a
Mat.
22.29
.
Whereof
wee
have
Origen
for
an
example
;
who
gelt
himselfe
upon
his
misconceiving
the
speech
of
our
Saviour
,
saying
,
There
be
Eunuches
which
have
made
themselves
Eunuchs
for
the
kingdom
of
heavens
sake
,
Mat.
19.12
.
Martinius
[
b
](A13280-e107700-b)
b
Christiana
pietas
,
lib.
2
de
remicidio
.
Professor
at
Breme
in
Germany
,
tells
of
those
that
he
cals
Patriciani
,
(
who
held
that
the
substance
of
mans
flesh
was
made
not
by
God
,
but
by
the
devill
,
)
that
they
held
it
lawful
to
kil
themselves
,
to
be
rid
of
their
bodies
;
from
which
they
supposed
that
all
sin
did
come
.
Baldwin
[
c
](A13280-e107810-b)
c
Cas.
lib.
3.
c.
4.
Cas.
13.
circa
melanchelicos
.
the
Casuist
speakes
of
a
certaine
Hermit
,
that
threw
himselfe
into
a
well
,
to
drowne
himselfe
,
out
of
the
abundance
of
his
devotion
that
he
had
to
mortifie
himselfe
;
upon
the
mistake
of
the
meaning
of
Col.
3.5
.
in
like
manner
did
Baals
priests
,
in
the
heat
of
their
devotion
,
cut
themselves
.
1
Kings
18.
Augustine
speaking
of
them
in
his
booke
of
heresies
,
written
to
Quo-vult-Deus
;
sayes
,
that
in
a
mad
cruelty
they
did
not
spare
themselves
;
for
they
used
to
kill
themselves
by
divers
kindes
of
deathes
;
chiefly
by
water
,
fire
,
and
throwing
themselves
downe
headlong
from
high
places
[
a
](A13280-e107980-b)
a
Non
sibi
insana
feritate
parcendo
;
nam
per
mortes
varias
,
maximè
praecipitiorum
&
aquarum
,
&
ignium
seipsos
necare
consueverunt
.
:
their
grounds
of
so
doing
were
abused
Scripture
.
Such
as
,
that
the
flesh
is
to
be
mortified
;
and
he
that
hates
his
life
shall
finde
it
.
Augustine
sayes
,
that
there
were
specially
two
vile
and
usuall
deaths
of
them
who
doe
kill
themselves
;
the
halter
,
and
steep
headlong
places
:
Self-murder
both
Iudas
and
the
Donatists
have
learned
from
the
same
master
.
Indas
to
doe
it
by
the
halter
;
the
Donatists
by
steep
headlong
places
.
[
b
](A13280-e108050-b)
b
Duae
sunt
maximè
viles
atque
usitatae
mortes
eorum
qui
seipsos
interimunt
;
laqueus
&
praecipitium
;
spontaneas
mortes
ab
uno
magistro
utrique
didicerunt
;
Judas
laqueum
,
Donatistae
praeipitium
.
The
causes
,
or
meanes
of
mis-understanding
the
Scripture
,
are
specially
three
.
First
,
false
teachers
,
who
under
pretence
of
their
learning
and
authority
,
seduce
and
beguile
the
simple
,
by
specious
pretexts
,
obtruding
error
for
truth
,
or
intermingling
falsehood
with
verity
,
or
obscuring
or
corrupting
the
truth
from
the
simplicity
thereof
.
And
also
,
undiscreet
teachers
are
a
meanes
to
men
of
mis-understanding
the
Scriptures
,
by
their
neglect
,
or
transgressing
the
true
genuine
scope
and
meaning
of
their
texts
,
in
their
preaching
,
diffused
into
the
latitude
of
common
places
,
multiplyed
according
to
the
number
of
the
words
.
Philosophicall
termes
and
perplexed
distinctions
,
and
method
,
as
both
obscured
and
did
weare
out
of
use
,
and
respect
,
the
plaine
ancient
truth
;
and
also
,
laid
grounds
,
and
gave
occasions
for
,
and
raised
manifold
errors
,
which
filled
the
Church
with
contention
,
schismes
and
heresies
,
which
overthrew
peace
,
sincerity
,
and
the
power
of
godlinesse
.
[
a
](A13280-e108640-b)
a
Iohn
6.52
.
:
when
we
limit
and
interpret
the
Scriptures
,
according
to
our
reason
and
sense
,
and
not
by
themselves
,
as
wee
ought
;
with
the
helpe
of
the
meanes
in
the
Church
,
that
God
hath
given
us
.
[
a
](A13280-e108940-b)
a
Rom.
1.16
.
,
yet
many
men
do
abuse
,
and
make
the
same
the
meanes
of
their
owne
destruction
;
as
Peter
speakes
of
the
unlearned
and
unstable
,
who
did
wrest
the
Episties
of
Paul
,
as
they
did
also
the
other
Scriptures
,
unto
their
owne
destruction
[
b
](A13280-e108990-b)
b
2
Pet.
3.16
.
:
and
so
the
Commandement
that
was
ordained
to
life
,
is
found
to
bee
unto
death
to
them
,
Rom.
7.10
.
as
the
Gospell
,
that
is
the
savour
of
life
to
life
to
those
that
are
saved
,
is
the
savour
of
death
to
death
to
those
that
perish
[
c
](A13280-e109040-b)
c
2
Cor.
2.16
.
.
Nothing
doth
so
much
hurt
,
when
it
is
abused
,
as
that
which
may
do
most
good
,
when
it
is
rightly
used
.
There
is
no
heresie
,
or
practise
,
or
opinion
so
vile
in
the
Christian
world
,
that
pretends
not
,
and
abuses
not
Scripture
,
or
something
in
it
,
or
from
it
,
in
defence
or
excuse
of
the
same
;
and
,
upon
that
ground
chiefly
,
prevailes
upon
mens
consciences
,
and
holds
them
captivated
in
their
errors
,
and
ill
courses
:
and
so
men
do
turne
the
sweetest
Manna
into
the
bitterest
gall
of
Aspes
,
to
their
owne
perdition
.
Saviour
Christs
replie
to
Satan
,
who
,
[
a
](A13280-e109320-b)
a
Mat
4.6
.
in
tempting
of
him
,
alledged
Scriptures
,
after
his
manner
,
to
perswade
him
to
doe
evill
.
Our
faith
and
practise
should
be
founded
upon
sound
knowledge
;
otherwise
,
all
our
building
will
fall
,
that
is
reared
up
upon
a
rotten
foundation
;
and
wee
shall
commit
two
faults
at
once
,
one
in
error
of
our
judgment
,
another
in
our
unwarrantable
practise
,
according
to
the
same
.
foure
rules
,
or
helps
,
that
wee
may
rightly
understand
the
Scripture
.
practise
:
God
will
guide
the
meeke
in
judgement
:
and
the
meeke
will
he
teach
his
wayes
,
saies
David
,
Psal.
25.9
.
The
second
meanes
,
whereby
we
may
be
able
rightly
to
understand
the
Scriptures
;
is
holinesse
of
heart
and
conversation
,
as
our
Saviour
tells
us
,
that
if
any
man
will
do
his
will
,
he
shall
know
of
his
doctrine
,
whether
it
be
of
God
,
Iohn
7.17
.
For
,
as
the
Philosopher
saies
,
Every
evill
body
is
an
ignorant
,
Arist.
Ethic.
l.
3.
and
persons
prepossessed
with
error
and
vice
,
labour
to
interpret
all
Scripture
in
favour
of
the
same
.
Whereas
,
godly
people
indowed
with
a
new
divine
nature
,
as
Peter
tels
us
[
a
](A13280-e109780-b)
a
2
Pet.
1.4
.
,
are
thereby
inclined
so
to
expound
the
Scripture
,
as
best
agrees
with
the
truth
,
and
grace
of
God
in
them
,
who
are
divinely
illightned
,
whereby
they
are
able
to
try
things
that
differ
[
b
](A13280-e109810-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
Phil.
1.10
.
When
others
are
blinde
,
and
cannot
see
a
farre
off
,
2
Pet.
1.9
.
The
third
meanes
,
to
help
us
rightly
to
understand
the
Scriptures
,
is
Prayer
to
God
;
that
he
would
both
reveale
,
and
manifest
to
us
his
truth
;
and
also
,
would
give
us
grace
rightly
to
conceive
it
in
our
minds
and
hearts
,
as
the
Prophet
David
praies
,
Teach
me
good
judgment
,
and
knowledge
,
Psal.
119.66
.
that
so
we
may
be
taught
of
God
[
c
](A13280-e109960-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Thes.
4.9
.
.
For
,
the
matter
of
the
Scripture
is
,
in
many
points
,
so
supernaturall
and
high
;
and
wee
so
dull
and
grosse
in
conceiving
such
truths
,
that
as
flesh
and
blood
cannot
reveale
them
to
us
;
neither
can
the
naturall
man
receive
the
things
of
the
Spirit
of
God
[
d
](A13280-e110010-b)
d
1
Cor.
2
14.
,
without
divine
help
,
procured
by
prayer
.
The
fourth
meanes
of
rightly
understanding
the
Scripture
is
,
the
Spirit
of
God
,
in
and
by
our
use
of
hearing
,
and
reading
,
and
conferring
;
illightning
our
mindes
,
and
perswading
our
consciences
of
the
truth
,
according
to
the
promise
of
our
Saviour
touching
the
holy
Spirit
,
whom
he
said
he
would
send
,
and
that
when
this
Spirit
of
truth
is
come
,
he
would
guide
us
into
all
truth
,
which
he
manifests
to
us
by
a
twofold
light
.
The
second
kind
of
light
,
whereby
the
Spirit
manifests
the
truth
of
the
Scripture
to
us
,
is
that
light
,
that
hee
endowes
our
minds
withall
;
whereby
we
are
enabled
,
and
made
capable
to
see
and
apprehend
the
former
light
of
truth
in
the
Word
:
blind
man
,
that
can
see
nothing
,
before
that
he
hath
both
an
inward
faculty
of
sight
restored
to
him
,
and
also
an
externall
light
to
make
the
object
visible
.
So
then
,
none
can
truly
,
nor
fully
understand
the
truth
of
the
Scriptures
,
but
by
the
same
Spirit
that
gave
them
.
For
,
as
the
Apostle
saith
,
The
things
of
God
knoweth
no
man
,
but
the
Spirit
of
God
[
a
](A13280-e110320-b)
a
1
Cor.
2.11.15
:
and
therefore
,
it
is
said
,
that
the
spirituall
man
discerneth
all
things
:
by
this
Spirit
,
a
mans
judgement
is
conformable
to
the
truth
contained
in
the
Scriptures
,
and
sound
doctrine
of
the
Church
.
Touching
the
mistake
and
abuse
of
Scripture
,
for
the
vile
fact
of
self-murder
,
Augustine
gives
this
admonition
:
Take
heed
to
thy selfe
,
that
it
may
not
slily
creep
upon
thee
,
to
have
a
mind
to
kill
thy selfe
;
by
so
understanding
these
words
of
Scripture
;
That
thou
oughtest
to
hate
thy
life
,
in
this
world
.
For
,
from
thence
some
malignant
and
perverse
men
,
and
most
cruell
and
wretched
murderers
against
themselves
,
do
throw
themselves
into
the
fire
,
do
choake
themselves
in
the
waters
,
and
by
headlong
downfalls
do
crush
themselves
,
and
perish
[
b
](A13280-e110410-b)
b
Videne
tibi
subrepat
,
ut
teipsum
velis
interimere
,
sic
intelligendo
;
quod
debes
odisse
in
hoc
mundo
animam
tuam
:
hine
enim
quidam
maligni
&
perversi
homines
&
in
seipsos
crudeliores
,
&c.
August
.
Tract
.
in
Ioan.
51.
.
Our
Saviour
Christ
told
Peter
,
that
others
should
gird
,
and
carry
him
whither
he
would
not
[
c
](A13280-e110470-b)
c
John
21.18
.
;
whereby
hee
intimates
,
that
Peter
should
not
will
to
gird
and
destroy
himselfe
.
Also
,
the
same
Augustine
calls
such
self-murderers
the
devils
martyrs
,
when
he
answers
to
Petilian
the
Donatist
,
August
.
contra
lit
.
Pe●il
.
l.
2.
c.
49.
saying
,
These
your
confessors
,
when
they
throw
themselves
headlong
from
steepe
places
,
to
whom
doe
they
conserate
martyrdome
?
whether
do
they
it
to
Christ
,
who
rejected
the
devill
when
hee
suggested
the
doing
of
such
things
?
or
do
they
it
not
rather
to
the
devill
himselfe
;
who
did
suggest
to
Christ
such
things
for
him
to
do
?
Wee
doe
not
honor
those
by
the
name
of
Martyrs
,
who
have
hanged
themselves
.
The
Scripture
,
rightly
understood
,
is
the
best
promptuary
,
and
antidote
against
self
murder
,
both
by
meanes
of
the
light
of
it
,
shewing
us
the
unlawfulnesse
and
vilenesse
of
that
fact
,
and
also
by
the
power
thereof
,
or
of
the
Spirit
therein
,
disswading
,
and
vehemently
withdrawing
of
us
there-from
:
to
whose
advice
and
motions
so
long
as
we
obediently
listen
,
we
are
safe
from
self-murder
.
§.
5.
Of
misconstrued
decree
and
destiny
,
to
the
perverting
of
judgement
.
The
third
ground
of
a
deceived
judgement
,
which
occasions
self-murder
,
is
the
self
murderers
strong
apprehension
that
it
is
the
unalterable
deeree
of
God
,
and
his
owne
unevitable
fortune
for
him
so
to
die
,
by
his
owne
hands
;
as
Tertullian
speakes
of
some
:
which
conceit
arises
from
two
originals
.
fortune
tellers
,
that
declare
to
those
who
unwarrantably
seeke
to
them
for
knowledge
and
resolution
of
future
contingent
things
,
specially
touching
their
death
,
that
so
they
shall
die
and
perish
.
Which
is
the
just
reward
of
such
unlawfull
curiosity
,
that
so
they
may
thereby
be
punished
;
either
by
doing
of
the
deed
,
or
by
continuall
torment
of
feare
that
they
shall
doe
it
.
It
was
curiosity
after
this
kind
of
knowledge
,
that
made
Eve
willing
to
learne
of
the
devill
,
being
her
schoolemaster
[
a
](A13280-e110960-b)
a
Gen.
3.5
,
6.
,
that
,
whereby
she
was
a
meanes
to
undoe
her selfe
,
and
all
mankinde
.
We
see
,
by
the
practise
of
Saul
in
killing
himselfe
,
how
dangerous
a
thing
it
is
to
advise
with
witches
[
b
](A13280-e111010-b)
b
1
Sam.
28.7
.
,
soothsayers
,
magitians
,
Astrologers
,
or
any
of
that
black
rabble
:
upon
affectation
of
curious
and
secret
knowledge
,
from
those
persons
,
a
man
shall
but
play
the
Gnat
about
the
candle
,
delighting
in
the
light
thereof
,
untill
it
be
at
last
burnt
up
with
the
heat
thereof
:
The
second
originall
of
the
strong
conceit
of
self-murder
in
the
minde
,
is
deep
impressions
in
the
thoughts
of
man
,
that
it
is
the
unalterable
,
and
unresistable
decree
of
God
,
that
he
must
kill
himselfe
:
which
proceeds
from
satans
cunning
suggestions
,
slily
darting
in
,
and
fomenting
the
same
perswasion
:
and
withall
,
where
the
self-murderers
thoughts
and
mind
are
ever
taken
up
with
,
and
running
upon
the
same
,
and
are
under
such
continuall
powerfull
temptations
to
kill
himselfe
,
that
hee
thinks
he
cannot
resist
,
then
falls
he
to
resolve
,
and
to
endeavour
to
do
it
;
as
being
perswaded
that
it
is
his
fatall
destiny
so
to
die
.
And
therefore
,
what
such
think
must
be
done
at
last
,
they
deeme
it
best
to
doe
it
as
soone
as
they
can
;
both
that
they
may
be
out
of
the
torment
of
the
thoughts
of
it
;
and
also
,
may
finish
out
of
the
way
,
what
is
Gods
will
that
they
must
doe
:
as
Iudas
did
,
who
went
quickly
to
betray
his
Master
[
c
](A13280-e111270-b)
c
Ioh.
13.27.30
.
For
first
,
by
that
argument
,
no
man
in
the
world
should
be
culpable
of
any
sin
for
any
thing
that
hee
doth
,
how
flagitious
soever
it
were
;
and
so
both
God
and
man
should
be
blameable
for
unjust
dealing
,
in
punishing
any
man
for
any
thing
that
he
doth
;
be
it
murder
,
treason
,
theft
,
or
any
like
thing
;
and
in
vaine
were
all
lawes
,
divine
and
humane
,
requiring
the
doing
of
that
good
,
or
forbidding
that
evill
;
if
justly
a
man
may
not
be
rewarded
for
the
former
,
nor
condemned
for
the
latter
.
Of
a
truth
,
against
thy
holy
childe
Iesus
,
whom
thou
hast
annointed
,
both
Herod
,
and
Pontius
Pilate
,
with
the
Gentiles
,
and
the
people
of
Israel
were
gathered
together
for
to
doe
whatsoever
thy
hand
and
thy
Counsell
determined
before
to
be
done
[
a
](A13280-e111450-b)
a
Acts
4.27
,
28.
.
Will
any
man
therefore
say
,
that
neither
Iudas
,
nor
any
of
those
were
blameable
for
betraying
and
putting
our
blessed
Saviour
so
cruelly
and
spitefully
to
death
?
If
Gods
decrees
were
sufficient
to
warrant
men
to
doe
evill
;
then
,
either
there
could
bee
no
sinne
in
the
world
,
whatsoever
men
doe
;
or
else
,
God
must
be
the
author
of
sinne
,
and
the
onely
sinner
;
which
is
a
thing
most
blasphemous
to
thinke
.
The
second
reason
that
manifests
the
error
of
those
who
thinke
themselves
warranted
to
doe
whatsoever
God
hath
decreed
,
is
both
their
ignorance
of
what
God
hath
decreed
;
(
which
for
the
most
part
he
keepes
so
seeret
,
that
it
is
not
certainly
known
,
but
by
the
event
and
effect
what
it
is
;
and
in
this
case
the
Scripture
sayes
,
that
the
secret
things
belong
unto
the
Lord
our
God
,
but
those
things
which
are
revealed
belong
unto
us
,
and
to
our
children
for
ever
;
that
we
may
do
all
the
words
of
this
Law
.
)
And
also
,
it
is
their
ignorance
of
the
use
of
Gods
decree
,
which
is
properly
his
owne
will
whereby
,
and
according
to
which
,
he
in
wise
and
in
soveraigne
manner
orders
all
things
according
to
his
owne
good
pleasure
.
But
it
is
not
that
which
he
would
have
alwayes
to
bee
our
will
,
and
according
to
which
we
should
order
our
wills
and
practise
;
for
which
he
hath
given
us
his
revealed
word
and
law
;
which
is
to
be
,
in
all
practicall
things
,
the
measure
of
our
wills
and
wayes
.
And
therefore
,
so
long
as
Gods
word
forbids
self-murder
,
we
are
not
to
dare
,
upon
pretence
of
destiny
,
or
Gods
decree
,
to
entertaine
thoughts
to
attempt
it
.
Gods
secret
decrees
containe
no
formall
commandements
to
us
what
we
should
doe
;
nor
put
any
reall
influxe
to
incline
us
to
sin
,
nor
subject
us
to
compulsory
necessity
of
sinning
,
contrary
to
our
owne
wills
,
or
to
the
meanes
,
and
Commandements
that
we
have
against
the
same
.
So
then
,
it
is
certaine
that
our
fulfilling
of
the
secret
will
and
decree
of
God
by
our
wretched
courses
,
and
the
accidentall
good
that
may
come
to
others
thereby
,
cannot
excuse
us
from
damnation
,
for
running
a
course
contrary
to
the
revealed
wil
of
Gods
Commandements
,
and
to
the
meanes
whereby
we
are
to
order
our
practise
in
obedience
to
God
.
God
,
neither
is
any
man
commended
or
saved
for
fulfilling
that
decree
which
no
man
can
disappoint
:
But
all
men
are
commended
,
or
condemned
for
those
courses
and
meanes
which
they
use
,
according
as
the
same
is
commanded
or
forbidden
in
the
Word
;
whereby
the
severall
decrees
of
God
for
mans
salvation
,
or
destruction
,
are
voluntarily
accomplished
by
men
themselves
.
Mans
care
should
be
to
live
well
.
Mans
only
care
in
all
estates
,
should
be
to
live
well
,
in
conformity
to
Gods
revealed
will
and
word
;
not
being
solicitous
so
much
for
our
deaths
,
which
after
a
good
life
can
never
be
ill
.
We
serve
not
such
a
master
as
will
not
be
carefull
of
our
good
;
in
which
regard
,
worthy
is
that
speech
of
dying
S.
Ambrose
recorded
by
Paulinus
in
his
life
,
Gods
word
,
and
saving
truth
,
upon
the
credit
and
authority
of
God
himselfe
;
are
often
strongest
and
most
consident
in
beliefe
of
errors
upon
any
seeming
ground
;
as
Solomon
saith
,
The
simple
beleeveth
every
word
[
a
](A13280-e112290-b)
a
Prov.
14.15
.
;
The
reason
hereof
is
plaine
;
because
such
persons
are
overswayed
by
prejudices
,
and
strength
of
passion
so
farre
,
that
they
rather
suspect
and
reject
Gods
sacred
and
infallible
truth
,
than
their
owne
fancies
,
and
Satans
suggestions
.
leave
the
truth
,
they
become
both
superstitious
,
and
vainely
credulous
.
They
therefore
that
beleeve
God
,
and
in
God
,
are
freed
from
many
errours
,
and
much
needlesse
feare
.
[
b
](A13280-e112510-b)
b
Mat.
6.24
.
Such
people
like
well
to
have
God
to
be
their
friend
,
but
they
care
not
for
having
him
to
be
their
master
,
but
would
live
as
they
list
;
but
when
they
forsake
him
,
they
are
unhappy
in
their
choise
;
when
they
can
serve
none
other
but
to
their
owne
ruine
.
many
men
are
willing
to
doe
evill
,
but
are
loth
to
beare
the
burden
of
the
blame
thereof
:
and
therefore
they
turne
it
upon
God
,
and
would
make
him
a
party
with
them
against
himself
;
in
breaking
of
his
owne
lawes
.
Men
that
would
not
have
their
courses
framed
by
the
right
rule
of
Gods
truth
,
labour
to
frame
all
reason
and
divinity
by
their
owne
crooked
fancies
and
courses
;
whereby
they
doe
,
as
farre
as
they
can
,
deturb
,
and
cast
downe
God
from
his
throne
,
and
advance
themselves
unto
the
same
,
by
their
perverting
the
order
established
by
him
;
and
by
making
themselves
gods
,
to
live
by
their
owne
wills
,
as
the
supreme
rule
of
all
their
actions
.
Which
shewes
to
us
,
how
needfull
it
is
for
us
to
labour
for
self-deniall
,
and
that
wee
may
resignem
our selves
wholly
to
God
,
to
bee
ordered
and
disposed
wholly
by
him
in
all
things
as
he
pleases
;
which
is
the
onely
meanes
of
our
preservation
from
sin
and
damnation
.
§.
6.
Of
conceited
good
by
self-murder
,
perverting
the
judgement
.
The
fourth
,
and
last
ground
of
a
mistaken
understanding
.
which
causes
or
occasions
self-murder
,
is
both
the
conceit
of
good
that
comes
by
that
fact
,
and
also
ignorance
of
the
illnesse
of
that
action
.
Apprehension
of
the
presence
of
God
,
and
of
absence
of
evill
,
perswades
the
minde
of
the
lawfulnesse
of
the
thing
,
and
makes
the
conscience
bold
to
undertake
the
performance
of
it
.
will
,
or
of
the
soule
,
in
its
elections
and
actions
,
can
affect
the
understanding
;
when
it
is
but
apparent
good
,
and
contrary
to
truth
.
verum
,
good
and
truth
,
in
a
metaphy
sicall
notion
,
are
the
same
,
and
convertible
,
confineable
to
no
one
Category
;
(
as
neither
are
any
of
the
properties
or
attributes
of
the
Godbead
)
they
are
likewise
equally
the
object
of
the
understanding
,
as
of
the
will
:
which
in
the
soule
,
doe
not
differ
essentially
;
but
are
only
the
divers
powers
,
offices
,
and
workes
of
the
same
soule
,
about
its-severall
objects
;
which
doe
give
the
occasion
of
the
distinction
of
those
things
which
in
themselves
are
one
:
and
so
where
ever
bonum
,
good
,
is
presented
to
the
minde
;
there
also
it
offers
it selfe
to
the
same
,
as
verum
,
true
.
Whereby
the
understanding
is
deceived
,
when
the
object
thereof
is
not
that
which
it
is
supposed
by
it
to
be
;
which
makes
a
man
no
lesse
bold
to
doe
it
,
than
if
it
were
indeed
true
.
The
ignorance
of
the
illnesse
of
this
sinne
of
self-murder
incourages
men
to
commit
it
;
when
they
doe
not
judge
of
it
by
the
morall
rules
whereby
it
is
forbidden
and
censured
.
The
thing
that
hides
the
vilenesse
of
sin
from
sinners
,
is
even
the
sin
it selfe
,
As
the
Apostle
Peter
speakes
of
such
,
That
they
are
blinde
,
and
cannot
see
afarre
off
[
a
](A13280-e113370-b)
a
2
Pet.
1.9
.
.
.
is
a
subsequent
blindnesse
that
followes
upon
sinning
,
whereby
the
oftner
that
sin
is
committed
,
the
lesse
evill
it
seemes
to
be
to
the
doers
thereof
;
in
respect
both
of
the
sinfulnesse
and
punishment
thereof
;
in
which
regard
,
the
Prophet
sayes
,
that
Ephraim
was
like
a
silly
dove
,
Hosea
7.11
.
And
Augustine
affirmes
,
that
darknesse
followes
those
that
transgresse
the
Law
[
a
](A13280-e113490-b)
a
Obumbratio
sequitar
cos
qui
legem
transgrediuntur
.
.
The
former
ignorance
proceeds
from
love
and
affection
to
sinne
;
the
latter
from
the
habit
and
custome
of
sinning
.
The
ignorance
of
the
illnesse
of
the
sinne
of
self-murder
proceeds
from
it selfe
;
which
in
the
motions
and
resolutions
of
it
,
blindes
the
understanding
two
wayes
.
First
privatively
,
by
drawing
away
of
the
minde
from
advised
and
serious
consideration
of
the
truth
about
that
sin
,
whereby
the
vilenesse
of
it
might
be
seene
:
and
by
declining
the
thoughts
from
all
arguments
,
reasons
,
and
censures
,
whereby
a
man
may
be
kept
from
doing
of
it
;
So
that
when
he
comes
to
the
act
,
he
sees
nothing
,
or
but
little
to
hinder
him
from
doing
of
it
.
positively
;
both
by
setting
the
minde
aworke
,
as
it
presents
it selfe
to
it
,
to
wrest
the
Scripture
,
and
to
finde
out
reasons
that
may
make
the
fact
eligible
;
as
Eve
did
about
eating
of
the
forbidden
fruit
,
Gen.
3.6
.
And
also
it
makes
the
will
,
by
the
command
that
it
hath
got
over
it
,
to
labour
upon
the
understanding
,
to
coyne
arguments
to
justifie
the
evill
fact
of
self
murder
,
against
future
reproach
and
punishment
;
which
vile
and
odious
crime
it
is
now
in
consultation
to
doe
.
Thus
doth
it
labour
upon
the
understanding
,
as
Balak
did
upon
Balaam
,
that
by
change
of
his
stations
he
might
finde
a
place
to
curse
Gods
people
[
b
](A13280-e113870-b)
b
Numb.
23.
.
[
c
](A13280-e113920-b)
c
1
Sam
15.20
,
21.
,
Simeon
and
Levi
[
d
](A13280-e113960-b)
d
Gen
34
31.
;
and
the
harlot
in
the
Proverbs
[
e
](A13280-e113990-b)
e
Prov.
30
20.
:
If
hypocrite-like
they
cannot
hide
their
sinnes
,
then
they
labour
to
defend
them
;
making
,
if
it
were
possible
,
vice
to
be
vertue
,
and
vertue
to
be
vice
.
Thus
doe
men
blinde
themselves
by
wilfulnesse
in
ill
courses
;
and
also
God
in
just
judgement
doth
the
same
,
by
giving
those
over
that
will
not
entertaine
the
truth
with
the
love
of
it
,
to
be
deluded
with
error
and
folly
;
and
to
beleeve
it
;
as
the
Apostle
shewes
,
2
Thess.
2.11
.
and
as
God
commanded
the
Prophet
to
preach
to
the
people
,
that
they
should
heare
,
but
not
understand
[
a
](A13280-e114110-b)
a
Esay
6.9
.
.
Whereupon
,
such
men
are
wise
in
their
owne
eyes
,
and
doe
thinke
their
owne
wayes
best
.
If
the
judgement
be
subdued
to
the
sinne
,
then
men
doe
runne
unresistably
to
the
fact
.
But
all
such
reasons
are
nothing
but
error
,
that
are
used
to
prove
an
error
;
which
at
last
,
upon
these
delusions
,
the
minde
conceits
to
bee
a
truth
:
observe
two
things
for
our
instruction
in
this
point
.
First
,
that
ignorance
and
error
opens
the
way
to
destruction
,
when
men
are
loth
to
know
the
true
nature
of
their
sinnes
,
the
judgements
due
to
them
,
and
to
take
notice
of
the
meanes
whereby
they
both
may
be
prevented
.
Secondly
,
our
care
should
be
to
know
,
and
obey
the
truth
,
by
the
help
of
the
Word
,
and
directions
of
approved
teachers
;
that
we
may
not
be
self-deceived
,
through
the
neglect
of
meanes
of
knowledge
;
which
makes
our
sins
the
greater
.
And
therefore
we
are
to
observe
,
that
we
be
not
self-conceited
of
our
owne
wit
,
and
opinions
,
that
we
should
trust
to
the
same
,
specially
in
our
passions
.
And
wee
are
also
to
be
carefull
that
we
affect
not
odde
straines
,
nor
adventure
to
do
great
things
,
upon
new
and
weakly
grounded
opinions
;
which
is
,
as
if
a
man
at
Sea
upon
life
and
death
,
should
dare
to
ride
out
a
storme
by
a
weak
halsser
,
or
small
roape
;
the
which
,
if
it
breake
,
will
lay
him
dead
on
shore
.
§.
7.
Concerning
afflictions
upon
the
body
,
occasioning
self-murder
.
The
second
generall
motive
occasioning
self-murder
,
is
immoderate
affectation
of
freedome
from
evill
of
punishment
that
sinfull
man
is
liable
unto
;
for
bearing
of
which
,
he
hath
neither
comfort
,
nor
strength
,
as
he
apprehends
.
These
evills
are
,
either
reall
and
true
,
or
but
fancied
and
conceited
;
and
are
either
present
,
or
feared
;
and
are
such
as
a
self-murderer
despaires
,
either
to
be
able
of
himselfe
to
beare
,
or
that
God
will
uphold
him
in
them
,
or
will
deliver
him
from
them
:
and
therefore
hee
resolves
not
to
endure
them
;
but
out
of
obstinacy
of
minde
and
will
,
purposes
to
remove
himselfe
by
self-murder
,
from
that
which
hee
cannot
remove
from
himselfe
.
As
wee
see
in
part
by
the
pettish
humour
of
Ionah
,
Ion.
4.8
.
These
evills
whereby
men
take
occasion
to
kill
themselves
,
are
of
three
sorts
.
soules
;
because
of
their
neere
union
together
;
whereby
they
doe
make
one
person
,
and
doe
so
sympathise
together
,
that
what
is
proper
to
the
one
nature
in
matter
of
action
,
or
passion
,
is
deemed
to
bee
common
to
the
other
,
in
regard
of
the
unity
of
the
person
consisting
of
them
both
:
Whereupon
it
is
,
that
the
sufferings
of
the
body
doe
drive
the
soule
into
strange
passions
and
undertakings
,
on
the
bodies
behalfe
.
These
evills
upon
the
body
occasioning
self-murder
,
are
of
three
kindes
.
inbred
diseases
,
and
torments
of
continuall
grievous
painfulnesse
;
being
in
the
judgement
of
sense
importable
;
both
for
intensive
greatnesse
,
and
also
for
extensive
multitude
,
gout
,
stone
,
strangury
,
racking
aches
,
furious
fevers
,
incurable
gangreenes
,
and
the
like
desperately
raging
,
or
noysome
diseases
;
Pomponius
Atticus
,
Tullius
Marcellinus
,
and
other
like
,
starve
themselves
to
death
,
thereby
to
cure
such
desperate
griefes
.
either
sense
of
inflicted
torments
,
or
of
ignominy
by
man
;
greater
,
and
more
shamefull
than
they
can
,
or
will
endure
:
Or
else
they
are
such
,
as
they
horribly
feare
shall
be
inflicted
upon
them
if
they
doe
live
,
and
are
strongly
perswaded
that
they
shall
not
be
able
to
endure
the
fame
;
but
that
they
shall
,
if
they
live
,
disgrace
both
themselves
and
their
cause
,
by
their
sinking
under
the
burden
or
by
their
unseemly
manner
of
behaviour
in
their
troubles
;
and
therefore
divers
,
to
prevent
the
latter
,
and
to
be
delivered
out
of
the
former
,
have
murderously
killed
themselves
:
As
Iosephus
reports
of
Eleazar
and
his
companions
,
lib.
7.
cap.
28.
who
killed
themselves
that
they
might
not
bee
punished
by
the
Romanes
,
but
might
escape
from
their
tyranny
;
that
their
wives
might
die
undefiled
,
and
their
children
not
taste
of
servile
captivity
.
Alleadging
(
but
unjustly
)
that
it
was
misery
to
live
,
and
not
to
die
:
because
death
freeth
our
soules
from
prison
unto
their
most
pure
and
proper
place
,
where
never
after
they
shall
be
touched
with
calamities
.
Vpon
which
motive
it
was
,
that
the
Stoick
Seneca
said
;
that
for
our
readie
dispatch
,
every
veine
of
our
body
,
is
a
way
to
liberty
[
a
](A13280-e115360-b)
a
Quarr
cunque
venam
nostri
corporis
esse
viam
ad
libertatem
.
;
meaning
,
by
bleeding
to
death
:
and
upon
this
reason
it
was
that
Saul
killed
himselfe
[
b
](A13280-e115390-b)
b
1
Sam.
31.4
.
;
and
whereupon
also
the
Iaylor
would
have
done
the
like
[
c
](A13280-e115430-b)
c
Acts
16
27.
;
so
farre
doth
the
forerunners
and
feare
of
death
prevaile
with
some
,
that
the
same
makes
them
to
cast
themselves
headlong
into
that
,
which
they
would
most
shun
.
want
of
necessaries
of
livelyhood
,
being
without
meanes
,
or
hope
of
supply
thereof
;
whereby
they
,
and
theirs
depending
upon
them
,
are
pinched
with
famishing
hunger
,
starved
with
piercing
cold
,
vexed
with
intolerable
oppression
and
neglect
,
that
makes
a
wise
man
mad
,
Eccles.
7.7
.
Which
fills
them
with
painfull
smart
,
for
their
owne
particular
;
oppresses
them
with
sorrow
and
griefe
,
to
behold
the
miseries
,
and
to
heare
the
ruefull
complaints
,
and
lamentations
of
those
they
dearely
love
,
as
of
their
Wives
,
Children
,
and
neerest
friends
,
walking
as
living
and
forlorne
ghosts
upon
the
earth
:
which
possesses
them
with
comfortlesse
and
hopelesse
desperation
,
especially
when
they
consider
what
plenty
they
have
had
;
and
what
others
their
inferiours
still
have
;
whose
bowells
of
compassion
they
finde
shut
up
against
them
and
theirs
.
An
image
of
which
estate
we
may
see
in
the
Lamentations
of
Ieremie
[
d
](A13280-e115620-b)
d
Iam.
2
11
,
14.
,
Mine
eyes
do
faile
with
teares
,
my
bowels
are
troubled
,
my
liver
is
powred
upon
the
earth
,
for
the
destruction
of
the
daughter
of
my
people
;
because
the
children
and
the
sucklings
swouned
in
the
streets
of
the
City
;
they
say
to
their
Mothers
,
where
is
corne
and
wine
?
When
they
swouned
,
as
the
wounded
in
the
streets
of
the
City
,
when
their
soule
was
powred
out
in
their
mothers
bosome
:
the
tongue
of
the
sucking
child
,
cleaving
to
the
roofe
of
his
mouth
for
thirst
:
the
young
children
aske
bread
,
and
no
man
breaketh
it
unto
them
[
b
](A13280-e115680-b)
b
Chap.
2.20
.
:
By
which
necessity
it
came
to
passe
,
that
women
did
eate
their
fruit
,
and
children
of
a
span
long
:
the
hands
of
the
pitifull
women
have
sodden
their
owne
children
,
they
were
their
meate
,
in
the
destruction
of
the
daughter
of
my
people
[
c
](A13280-e115720-b)
c
Cap.
4.10
.
:
according
both
to
the
threatnings
of
the
breach
of
the
Law
[
d
](A13280-e115750-b)
d
Deut.
28.53
.
,
and
also
to
practise
in
besieged
townes
[
e
](A13280-e115780-b)
e
2
King
.
6.29
.
.
In
which
regard
it
is
said
,
that
they
that
be
slaine
with
the
sword
,
are
better
than
they
that
be
slaine
with
hunger
[
f
](A13280-e115830-b)
f
Lam.
4.9
.
.
Therefore
,
diverse
persons
,
that
they
may
prevent
what
they
,
or
theirs
may
uncomfortably
doe
,
or
suffer
,
in
such
felt
,
or
feared
distresse
,
doe
,
with
their
owne
hands
,
kill
their
Wives
,
or
Children
,
and
then
themselves
;
that
they
may
not
feele
,
or
behold
a
greater
evill
upon
them
,
as
they
suppose
;
the
death
,
that
they
cannot
indure
to
see
,
or
suffer
inflicted
by
other
meanes
,
they
unnaturally
and
wickedly
,
out
of
cruell
mercy
,
inflict
themselves
.
§.
8.
Of
crosses
upon
mans
outward
estate
,
occasioning
self-murder
.
The
second
kind
of
evils
,
that
give
men
occasion
to
murder
themselves
,
are
those
that
are
upon
mens
outward
worldy
estates
:
when
either
,
having
beene
rich
,
or
well
to
live
,
they
fall
to
decay
,
and
goe
backward
:
the
one
,
because
he
cannot
have
as
much
as
he
would
,
takes
a
course
to
lose
all
that
he
hath
:
the
other
,
because
he
hath
so
little
,
takes
a
way
to
have
nothing
at
all
:
and
both
of
them
cast
away
their
lives
,
for
that
,
which
should
be
but
their
servant
.
and
also
pride
of
heart
;
whereby
some
will
not
stoope
,
to
be
content
with
that
estate
,
that
God
would
have
them
to
be
in
;
and
therefore
,
because
they
cannot
bee
,
and
live
in
state
as
they
would
,
they
will
not
live
at
all
;
but
rather
destroy
themselves
;
and
so
,
by
going
about
thus
to
free
themselves
from
their
present
,
or
feared
estate
,
that
they
dislike
,
they
madly
cast
themselves
into
a
worse
:
so
bad
is
our
exchange
,
when
wee
forsake
the
will
of
God
to
follow
our
owne
.
§.
9.
Of
dishonour
causing
self-murder
.
honours
;
as
,
disappointment
of
their
expected
dignities
,
and
high
respects
and
favour
with
eminent
personages
:
or
,
the
degrading
and
displacing
of
them
,
from
their
preferments
,
and
honourable
degrees
of
advancement
with
Princes
,
or
people
:
or
,
the
over-clouding
of
them
with
the
contempt
,
and
disdaine
of
those
of
whose
favour
they
are
ambitious
;
and
when
with
all
,
dejected
from
their
aspiring
greatnesse
,
or
hopes
,
they
shall
see
their
inferiours
,
and
enemies
exalted
and
preferred
before
them
;
as
Haman
did
see
Mordecai
:
then
are
their
thoughts
and
resolutions
impatiently
set
to
kill
themselves
,
as
not
able
to
live
in
such
an
eclypse
of
honour
.
vaine
ambition
is
the
onely
cause
;
as
it
was
in
Ahitophel
,
and
Zimri
;
but
,
ô
how
vaine
and
wretched
is
that
man
,
whose
happinesse
is
not
in
himselfe
,
but
in
other
unstable
creatures
;
that
,
by
change
of
their
favour
,
can
every
houre
make
him
miserable
,
when
they
list
!
And
,
ô
how
weake
and
fraile
are
they
,
whom
a
frowne
,
a
harsh
speech
,
or
one
remove
in
Courtly
favour
,
can
kill
,
or
cause
them
to
kill
themselves
!
Who
would
thinke
that
these
men
were
in
their
right
wits
,
or
cared
for
any
honor
;
who
,
by
self-murder
,
make
themselves
everlastingly
miserable
and
infamous
in
the
highest
degree
of
ignominy
,
even
to
the
overshadowing
and
disgracing
of
their
innocent
posterity
?
Mans
ambition
to
be
higher
than
God
would
have
him
,
brings
him
to
shame
.
§.
10.
Of
disasters
upon
friends
,
occasioning
self-murder
.
wives
,
children
,
kindred
,
masters
,
familiars
,
and
the
like
:
and
that
falls
out
in
two
cases
.
wife
,
children
,
kindred
,
or
the
like
;
or
,
their
ignominious
and
cruell
sufferings
,
redounding
to
the
extreame
griefe
,
or
disgrace
of
those
,
to
whom
they
so
neerely
belong
;
which
they
cannot
,
nor
will
not
indure
,
but
do
kill
themselves
,
that
they
may
not
live
to
see
it
,
or
heare
of
the
same
.
and
therefore
,
they
are
so
affected
,
that
,
in
the
former
case
,
they
will
not
abide
to
live
in
this
world
with
them
;
nor
in
the
latter
case
,
will
live
in
this
world
without
them
;
but
will
needs
kill
themselves
,
in
the
former
case
,
to
be
rid
from
them
;
and
in
the
latter
,
that
they
may
not
be
without
them
.
Sauls
Armour-bearer
,
who
killed
himselfe
that
hee
might
not
out-live
his
Master
[
a
](A13280-e117070-b)
a
1
Sam.
31.5
.
.
§.
11.
Of
trouble
of
conscience
,
occasioning
self-murder
.
The
third
kind
of
evill
,
whereupon
men
take
occasion
to
kill
themselves
,
is
that
which
is
upon
their
minds
,
as
in
the
immediate
subject
thereof
,
which
the
neerer
it
is
,
the
more
intollerably
it
doth
affect
:
all
other
sufferings
being
as
whippings
upon
the
coats
,
but
this
as
upon
the
naked
skin
;
and
more
intollerable
than
death
,
which
some
men
choose
,
and
voluntarily
inflict
,
with
their
own
hands
,
upon
themselves
,
that
thereby
they
may
be
freed
from
the
trouble
of
their
minds
.
This
trouble
of
the
minde
is
of
foure
sorts
.
First
,
extreame
griefe
of
minde
and
trouble
of
conscience
,
in
respect
of
sin
:
which
,
by
the
guiltinesse
thereof
,
and
by
the
terror
of
the
expected
punishment
thereof
;
distresses
,
and
overcharges
the
wounded
conscience
,
when
withall
a
man
apprehends
himselfe
to
bee
wholly
destitute
of
true
grace
,
and
deserted
and
forsaken
of
God
;
given
over
to
a
reprobate
sense
;
whereby
he
cannot
rest
,
but
is
comfortlesse
,
and
at
last
,
is
swallowed
up
of
utter
desperation
;
living
as
if
he
were
continually
in
hell
,
sensibly
seeling
,
as
he
thinks
,
the
flames
and
tortures
of
the
damned
,
in
his
conscience
:
For
ease
out
of
which
estate
,
men
many
times
kill
themselves
,
hoping
to
mend
themselves
by
change
;
although
it
bee
but
,
as
skipping
out
of
the
frying-pan
into
the
fire
.
soules
emptinesse
of
repentance
,
and
grace
;
and
the
possession
and
dominion
that
noysome
lusts
,
disorderly
affections
,
and
fearefull
temptations
have
of
the
same
,
whereby
,
it
seemes
to
be
a
cage
of
uncleane
spirits
,
from
which
when
a
man
can
no
other
wayes
be
rid
,
then
resolves
hee
to
kill
himselfe
,
to
free
himselfe
from
that
horror
of
minde
,
that
he
is
not
able
to
indure
.
past
,
and
that
it
is
too
late
to
repent
,
and
get
grace
;
against
which
when
men
find
themselves
hardned
and
shut
up
;
then
,
falling
under
desperation
,
they
resolve
to
destroy
their
owne
lives
;
that
seeing
they
have
no
hope
that
they
shall
be
better
by
living
,
they
may
not
thereby
make
their
estates
worse
,
by
what
they
may
indure
,
both
in
this
life
,
and
in
the
life
to
come
.
tragicall
conclusion
.
Come
unto
me
,
all
yee
that
labour
,
and
are
heavie
laden
,
and
I
will
give
you
rest
[
a
](A13280-e117740-b)
a
Mat.
11.28
.
.
§.
12.
Of
discontentment
of
minde
.
The
second
sort
of
the
troubles
of
mind
,
which
occasions
self-murder
,
is
mens
excessive
discontentment
;
for
being
crossed
,
or
disappointed
of
their
desires
,
or
wills
;
in
which
respect
it
was
that
Ieremy
did
wish
his
own
death
[
b
](A13280-e117870-b)
b
Ier.
10.17
.
,
at
least
,
was
weary
of
his
life
.
This
discontentment
of
minde
arises
from
two
causes
.
First
,
from
want
of
that
good
,
true
or
seeming
,
which
we
desire
,
or
expect
.
This
discontentment
of
minde
is
twofold
.
three
particulars
.
[
a
](A13280-e118360-b)
a
Gen
27.46
.
;
and
as
if
parents
should
,
for
their
being
crossed
of
their
wills
in
and
about
their
children
,
kill
themselves
.
Concerning
Church
or
Common-wealth
.
Qui
non
poterat
serre
dominatum
Caesaris
.
Filli.
Thirdly
,
in
things
concerning
the
generall
body
of
Church
or
Common-wealth
,
whereof
a
man
is
a
member
;
as
if
for
the
ill
government
or
miscariage
of
either
,
or
of
both
of
them
,
he
should
kill
himselfe
,
as
did
Cato
Viicen
.
sis
.
But
all
this
may
bee
uneffectuall
to
move
a
man
,
or
woman
to
kill
themselves
,
if
they
would
deny
their
owne
wills
,
and
submit
themselves
wholy
to
Gods
;
who
suffers
,
and
orders
all
these
evills
,
and
brings
good
out
of
them
.
And
if
they
would
consider
that
not
by
dying
,
but
by
living
,
things
are
reformed
;
and
by
self-murder
disorders
are
increased
;
and
judgements
provoked
and
deserved
;
and
not
prevented
nor
amended
.
§.
13.
Of
shame
and
confusion
.
The
third
kinde
of
troubles
of
minde
that
sometimes
occasions
self-murder
,
is
shame
and
confusion
;
either
for
what
a
man
hath
ignominiously
done
,
or
suffered
;
or
is
certainly
like
to
do
or
suffer
;
whereby
he
falls
under
contempt
,
scorne
,
and
importable
disgrace
with
those
whose
respect
he
overvalues
:
and
so
apprehending
himselfe
to
bee
dejected
,
and
used
more
indignly
and
unworthily
than
he
thinkes
he
hath
deserved
,
or
can
indure
,
he
resolves
to
kill
himselfe
,
to
free
him
from
the
same
;
or
at
least
from
the
sense
of
it
.
As
did
Lucretia
,
who
having
beene
ravished
by
Tarquinius
stabd
her selfe
to
avoide
the
shame
of
it
:
of
whom
Augustine
sayes
,
being
sick
and
impatient
of
the
villany
committed
against
her
,
she
killed
her selfe
:
The
Romane
Lady
ambitious
of
praise
,
was
ashamed
of
another
mans
filthinesse
committed
against
her
,
and
therefore
,
that
she
might
not
be
thought
to
have
willingly
suffered
that
abuse
,
she
destroyed
her selfe
.
And
Ovid
sayes
of
her
;
that
,
Succubuit
famae
victa
puella
metu
.
The
Damosell
fell
overcome
with
feare
of
shame
.
Also
Curtius
makes
mention
in
his
ninth
booke
,
of
one
Dioxippus
of
Athens
;
that
when
he
was
falsly
accused
to
have
stollen
a
cup
from
Alexanders
table
,
hee
was
so
ashamed
to
be
so
disgraced
by
the
imputation
of
theft
,
that
he
presently
went
out
and
hanged
himselfe
,
for
to
prevent
or
get
out
of
insupportable
confusion
and
ignominy
:
So
intollerable
a
thing
is
shame
to
some
,
specially
of
the
noblest
natures
;
that
they
thinke
the
same
worse
than
death
;
and
that
they
had
rather
not
to
bee
,
than
to
live
in
shame
,
it
confounds
the
judgement
,
and
drives
into
desperate
shifts
and
praectises
to
be
rid
of
it
:
[
a
](A13280-e118910-b)
a
Rom.
6.21
.
,
upon
which
it
doth
ever
attend
,
as
true
honour
doth
upon
well
doing
[
b
](A13280-e118930-b)
b
Rom.
2.7
.
:
according
as
Iob
sayes
,
That
the
baters
of
God
shall
be
clothed
with
shame
,
Iob
8.
ult.
and
the
Psalmist
imprecates
shame
upon
his
enemies
,
as
one
of
the
greatest
judgements
:
Psal.
35.4.26
.
Of
earthly
creatures
only
man
is
capable
of
glory
,
and
of
all
blessings
,
glory
is
counted
the
chiefe
,
wherein
also
man
doth
analogically
partake
with
God
.
two
kindes
of
shame
;
first
,
that
which
is
good
and
godly
;
and
is
both
that
which
goes
before
sinne
,
and
restraines
men
from
daring
to
doe
evill
;
and
also
that
which
followes
after
sinne
,
whereby
they
are
driven
,
or
moved
to
repentance
for
their
sinnes
past
,
wherof
they
are
ashamed
[
c
](A13280-e119190-b)
c
Rom.
6.21
.
.
So
that
to
be
shamelesse
and
impudent
,
opens
the
way
for
such
to
rush
into
any
wickednesse
,
and
hardens
their
hearts
from
repentance
.
shame
:
.
that
is
first
,
when
a
man
is
ashamed
to
doe
good
,
or
to
reforme
his
life
;
which
falls
out
when
goodnesse
is
in
common
disgrace
with
the
world
,
which
he
labours
to
please
and
to
curry
favour
withall
;
or
when
wickednesse
is
habituated
in
him
by
a
long
continued
practise
;
and
he
is
a
stranger
to
vertue
and
goodnesse
:
he
is
then
ashamed
to
attempt
to
doe
that
which
to
him
is
strange
,
and
at
which
he
is
unskilfull
,
and
for
which
he
feares
he
shall
be
mocked
by
his
former
companions
.
Hee
is
a
weake
man
whom
a
puffe
of
a
winde
,
disgracefull
words
and
flouts
,
keepes
or
beates
back
from
goodnesse
:
and
yet
there
is
nothing
generally
more
powerfull
with
most
people
to
effect
the
same
,
than
this
hobgoblin
of
worldly
disgrace
.
[
a
](A13280-e119540-b)
a
2
Thess.
2.
Job
31.35
,
36.
,
and
matter
of
rejoycing
.
That
shame
should
move
a
man
to
kill
himselfe
,
is
a
mad
and
unreasonable
practise
;
because
it
is
the
way
to
bring
a
man
into
farre
greater
shame
,
and
everlasting
and
unrecoverable
disgrace
:
§.
14.
Of
feare
occasioning
self-murder
.
The
fourth
kinde
of
the
mindes
trouble
,
that
may
occasion
self-murder
,
is
servile
and
excessive
feare
;
or
else
,
from
apprehension
of
inevitable
miseries
;
that
as
he
foresees
in
their
causes
,
will
fall
upon
himselfe
,
or
upon
his
;
which
he
conceives
he
is
not
able
to
avoide
,
nor
yet
to
beare
with
any
comfort
:
and
therefore
,
to
escape
what
feare
hath
made
more
certaine
and
terrible
by
fancy
,
than
it
is
in
it selfe
,
self-murder
is
often
resolved
upon
,
as
the
back-doore
of
evasion
.
Panicke
feare
makes
men
flee
before
their
owne
shadowes
,
and
at
the
noise
of
their
enemies
,
as
did
the
Araemites
,
or
Syrians
.
[
a
](A13280-e119840-b)
a
Kings
7.6
,
7.
If
men
would
absolutely
submit
in
all
things
to
Gods
will
,
and
trust
in
his
promises
and
power
,
they
might
be
secure
in
all
estates
.
But
,
when
they
are
guided
by
their
owne
wisdome
and
wills
,
then
are
they
most
in
danger
of
miscarying
:
and
when
as
they
thinke
to
saile
by
their
owne
compasse
most
securely
,
then
doe
they
runne
into
the
greatest
dangers
.
§.
15.
Of
the
true
causes
of
self-murder
in
afflictions
.
four
:
things
more
secret
and
latent
,
which
are
indeed
the
true
causes
of
the
same
.
The
first
cause
is
,
mans
unbeliefe
;
whereby
he
neither
beleeves
in
God
;
from
whom
,
and
by
whom
hee
might
have
power
in
Christ
to
stand
fast
in
all
estates
:
nor
yet
doth
he
firmely
beleeve
and
credit
God
in
the
Scriptures
,
to
entertaine
and
cleave
to
the
direction
of
his
Word
,
and
to
rest
upon
his
promises
,
and
to
be
perswaded
of
the
gracious
intent
and
nature
of
Gods
dealing
with
his
in
afflictions
,
and
of
the
blessed
end
thereof
:
but
,
as
by
faith
we
live
,
so
by
unbeliefe
wee
die
;
Iehosaphats
drooping
heart
in
his
distresse
,
was
revived
and
upheld
when
his
eyes
were
towards
God
,
and
hee
depended
upon
him
.
Peter
when
he
doubted
,
he
sunke
.
O
you
self
murderers
of
little
faith
,
why
doe
you
doubt
in
your
troubles
?
why
doe
you
not
(
as
David
)
rebuke
your
owne
soules
,
and
say
every
one
of
you
:
Why
art
thou
cast
down
ô
my
soul
,
and
why
art
thou
disquieted
within
me
?
hope
thou
in
God
,
for
I
shall
yet
praise
him
,
who
is
the
health
of
my
countenance
,
and
my
God
.
[
a
](A13280-e120330-b)
a
Psal.
42.11
.
The
second
true
cause
of
self-murder
,
upon
the
motive
of
evill
of
punishment
,
or
calamities
of
affliction
,
is
unruly
impatiency
,
and
pusillanimity
;
when
a
man
apprehends
himself
to
be
overburdened
with
miseries
,
beyond
the
meanes
that
he
sees
of
deliverance
out
of
the
same
,
and
beyond
the
strength
that
he
hath
in
himselfe
,
with
any
comfort
to
beare
it
,
conceiving
his
afflictions
to
bee
excessive
above
his
strength
,
or
deserving
;
or
,
that
they
are
all
from
God
in
his
wrath
;
which
because
he
thinkes
he
cannot
beare
,
nor
shake
them
off
,
hee
labours
to
rid
himselfe
from
by
killing
himselfe
.
To
impatiency
some
are
more
strongly
inclined
than
others
;
either
by
naturall
temper
of
excessive
choler
;
or
else
by
the
deep
apprehension
of
understanding
and
sense
of
the
objects
of
discontentment
;
whereunto
melancholick
persons
are
most
incident
.
[
a
](A13280-e120780-b)
a
2
Cor.
4.17
.
.
So
that
a
man
shall
lose
no
more
by
his
passive
,
than
by
his
active
obedience
;
yea
,
his
gaine
and
reward
shall
be
greater
;
as
is
the
honour
of
Martyrs
above
Confessors
.
The
third
true
cause
of
self-murder
,
upon
afflictions
,
is
stubborne
Pride
;
that
will
not
let
a
man
in
whom
it
is
,
buckle
to
be
willingly
in
that
estate
of
adversity
,
wherein
God
would
have
him
to
bee
:
David
a
Mauden
.
but
will
rather
make
him
venture
breaking
of
the
mast
,
than
to
let
him
lower
his
sailes
in
a
storme
.
This
pride
proceeds
from
an
over-weining
conceit
,
either
of
our
owne
worth
,
for
deservings
;
or
of
our
owne
wisdome
,
for
intelligence
and
prudence
;
whereby
we
conceive
that
the
estate
that
we
would
have
is
more
due
and
fit
for
us
,
than
that
wherein
wee
are
:
The
best
remedy
against
this
pride
is
,
first
,
a
thorow
knowledge
by
the
Word
,
of
a
mans
selfe
;
how
unworthy
and
unsufficient
he
is
;
and
the
apprehension
of
Gods
mercifull
affection
and
dealing
towards
him
;
having
his
eye
cast
ever
upon
the
promises
of
God
to
support
him
.
Secondly
,
pride
is
overthrowne
by
mans
self-deniall
;
when
he
doth
in
all
things
so
farre
resigne
himselfe
to
God
;
that
he
denies
his
owne
wisdome
,
will
,
and
wayes
;
submitting
himselfe
to
be
disposed
of
by
Gods
will
,
and
obediently
conforming
himselfe
thereunto
,
as
David
did
,
2
Sam.
15.26
.
God
resists
the
proud
,
and
exalts
the
humble
.
The
fourth
cause
of
self-murder
upon
crosses
and
afflictions
,
is
pusillanimity
,
or
weaknesse
of
minde
;
whereby
some
are
not
able
to
indure
to
live
to
brooke
,
or
suffer
some
kinde
of
wrongs
done
to
them
indeed
,
or
as
they
conceive
:
as
husbands
and
wives
under
extremity
of
Iealonsie
,
or
certainty
of
knowledge
,
that
their
conjugall
consorts
doe
give
their
loves
,
and
make
their
bodies
common
to
others
.
And
as
passionate
suters
,
and
persons
deeply
inamoured
,
and
over-ingaged
in
their
affections
to
those
,
whom
they
ambitiously
and
over-eagerly
seeke
or
presume
to
enjoy
:
who
see
,
or
conceit
themselves
to
be
repudiated
,
neglected
,
or
forsaken
by
their
wel-beleved
;
after
past
promises
,
or
strong
hopes
,
or
immoderate
desires
of
enjoying
them
;
of
both
which
sorts
of
people
divers
doe
choose
rather
to
die
by
their
owne
hands
,
than
that
they
will
indure
to
live
rejected
,
and
to
see
others
to
enjoy
that
,
which
they
would
as
their
lives
possesse
alone
to
themselves
.
passion
prevailing
makes
mad
;
and
weaknesse
makes
men
doe
the
greatest
acts
of
impotency
.
If
wee
in
Christ
enjoy
our
good
God
,
and
if
withall
we
possesse
the
peace
of
our
consciences
in
well-doing
,
and
be
our selves
taken
up
about
heavenly
things
,
and
holy
imployments
;
then
is
it
not
in
the
hand
of
any
creature
to
make
us
miserable
,
or
weary
of
our
lives
;
the
comfort
whereof
depends
not
upon
any
earthly
wight
:
our
repudiating
,
desertion
,
and
wrong
by
those
here
on
earth
,
that
should
least
faile
us
,
should
make
us
cleave
the
more
close
to
God
,
and
to
live
here
as
possessing
none
of
these
things
,
1
Cor.
7.29
,
30
,
31.
that
for
our
want
of
them
,
or
suffering
by
them
,
we
may
care
the
lesse
,
considering
what
little
assurance
we
have
of
them
at
any
time
,
which
at
all
times
are
accompanied
with
dislikes
.
§.
16.
Of
afflictions
unwarrantablenesse
to
kill
ones
selfe
.
The
insufficiency
of
this
ground
of
affliction
to
warrant
any
man
to
murder
himselfe
,
is
apparent
,
by
foure
things
.
First
,
by
the
consideration
of
the
nature
of
the
things
that
men
by
self-murder
would
rid
themselves
from
,
which
are
afflictions
;
and
therefore
in
that
respect
not
properly
evill
,
much
lesse
so
bad
as
self-murder
,
which
is
the
course
men
take
to
free
themselves
from
the
former
:
It
is
certainely
madnesse
for
any
body
,
wittingly
and
willingly
,
to
cast
themselves
into
a
greater
evill
,
that
they
may
free
themselves
from
a
lesser
.
For
a
man
to
get
out
of
trouble
by
making
a
stollen
escape
,
he
encreases
his
deserved
punishment
:
wee
must
not
breake
prison
,
but
wait
Gods
leisure
.
motive
.
For
,
the
goods
of
nature
,
and
of
the
world
,
and
therefore
,
for
the
same
should
not
a
man
kill
himself
.
The
Philosopher
sayes
that
Poverty
is
not
horrible
,
or
to
bee
feared
,
neither
death
,
neither
any
thing
at
all
besides
sinne
[
a
](A13280-e121780-b)
a
Arist.
asserit
nec
paupertatem
esse
horribilem
,
aut
pertinvescendam
,
nec
mortem
,
nec
omn
no
quicquam
praeter
culpam
.
.
Therefore
,
why
should
a
man
kill
himselfe
for
that
,
whereof
he
should
not
be
afraid
?
and
why
should
hee
make
so
bad
an
exchange
,
in
giving
away
his
life
for
ease
from
that
,
which
cannot
,
by
its
presence
,
make
miserable
:
and
for
to
precipitate
himselfe
into
endlesse
misery
?
Tho.
2.2
.
q.
64.
Art.
5.
when
thereby
he
casts
himselfe
into
infinite
greater
miseries
,
hee
might
see
what
little
force
this
motive
hath
in
it
to
worke
,
and
justifie
this
effect
:
Seeing
,
life
is
more
proper
and
effectuall
,
than
such
a
death
,
to
procure
happinesse
.
Although
that
self-murder
be
a
quick
way
of
dispatch
,
and
of
putting
out
all
feeling
of
bodily
paine
,
it
is
not
therefore
better
,
when
the
exchange
is
for
the
worse
;
ease
and
expedition
in
doing
self-murder
is
no
argument
of
commendation
;
seeing
evill
of
sin
is
most
easily
performed
,
as
the
Apostle
shewes
Rom.
7.21
.
Heb.
12.1
.
Because
,
it
is
not
an
act
of
power
,
but
of
impotency
.
Peter
Martyr
wonders
at
the
Stoicks
,
that
place
happy
life
in
vertue
;
and
doe
hold
that
adversity
is
not
evill
,
that
they
should
,
to
free
themselves
from
troubles
,
kill
themselves
;
and
sayes
,
What
kind
of
happinesse
is
that
,
which
death
doth
perfit
?
if
life
be
happie
,
then
should
wee
labour
to
abide
therein
:
what
happinesse
is
that
which
may
be
overcome
by
those
things
that
are
not
evill
[
a
](A13280-e122030-b)
a
Quaenam
est
foelicitas
quae
morte
est
perficienda
?
Si
vita
est
beata
,
in
ea
est
manendum
:
quae
est
faelicitas
quaevinci
potest
ab
ijs
quae
non
sunt
mala
?
?
For
persecution
,
our
Saviour
bids
us
flee
from
it
,
or
patiently
to
endure
it
;
and
no
where
allowes
that
we
should
kill
ourselves
to
prevent
,
or
escape
it
:
our
blessed
Saviour
,
although
he
were
to
lay
downe
his
life
,
yet
would
not
kill
himselfe
,
for
accomplishment
of
that
worke
,
that
necessarily
was
to
be
done
.
Ludovicus
Vives
cites
out
of
Plutarch
,
and
he
out
of
Menander
,
That
it
is
not
the
part
of
a
good
and
valiant
man
to
say
,
I
will
not
suffer
this
,
but
to
say
,
I
will
not
doe
this
[
b
](A13280-e122120-b)
b
Non
est
boni
et
fortis
viri
dicere
hee
non
patiar
,
sed
hoc
nonfaciā
.
.
Peter
,
The
cup
that
my
Father
hath
given
me
,
shall
I
not
drinke
it
[
c
](A13280-e122210-b)
c
Iohn
18.11
.
?
And
therefore
,
we
are
bound
,
in
this
case
,
to
fulfill
the
will
of
God
,
by
passive
obedience
,
when
we
cannot
doe
the
contrary
without
offending
God
,
neither
did
the
Saints
of
God
use
self-murder
,
to
free
themselves
out
of
troubles
;
whereof
we
have
neither
precept
,
nor
commendable
example
.
§.
17.
Of
certaine
uses
about
afflicted
persons
.
The
uses
or
observations
observable
from
this
motive
generally
considered
,
are
two
.
God
.
,
.
in
that
estate
,
they
should
take
heed
of
over-close
concealement
of
their
troubles
,
from
those
that
may
advise
,
and
help
them
to
beare
their
burdens
:
concealed
griefe
is
most
dangerous
to
sink
a
man
;
but
vent
gives
ease
,
and
procures
help
.
Finally
,
of
persons
in
adversity
others
are
to
be
observant
,
how
they
doe
;
and
to
be
helpfull
to
them
,
by
their
countenance
,
counsell
?
and
aide
of
assistance
,
from
themselves
,
and
by
their
intercession
,
from
others
:
that
so
,
that
may
be
easily
borne
,
that
is
borne
by
many
.
The
second
use
,
or
observation
from
the
point
is
,
that
people
in
distresse
do
fit
themselves
,
and
so
order
their
course
and
behaviour
,
as
is
most
pertinent
,
and
best
becomming
their
present
estate
,
that
they
may
not
be
overcome
by
it
.
live
by
faith
[
a
](A13280-e122680-b)
a
Habak.
2.4
.
,
and
not
by
sense
:
and
that
they
may
ride
by
the
anchor
of
hope
,
cast
upward
within
the
vaile
[
b
](A13280-e122730-b)
b
Heb.
6.19
.
.
self-will
,
and
pride
by
the
board
,
than
to
hazard
being
over-set
,
by
a
high
saile
,
in
the
storme
of
troubles
.
to
possesse
themselves
in
patience
;
that
they
may
stand
fast
,
and
overcome
by
suffering
.
[
a
](A13280-e122960-b)
a
Phil.
4.6
.
Mat.
6.25
.
and
rest
confidently
upon
him
,
being
imployed
and
taken
up
with
meditation
of
the
gratious
promises
and
dealing
of
God
towards
those
that
depend
upon
him
.
By
neglect
of
which
course
the
Devill
prevailes
much
against
people
in
that
estate
;
even
sometimes
to
self-murder
.
§.
18.
Concerning
anger
and
revenge
.
two
sorts
.
owne
selfe
:
and
that
is
either
,
for
what
he
hath
done
;
or
else
,
for
what
he
presently
is
.
Sometimes
men
fall
into
that
degree
of
anger
and
revenge
against
themselves
,
for
what
they
are
,
or
have
done
,
or
beene
,
that
nothing
will
content
them
,
For
sinnes
done
.
but
murdring
of
themselves
;
as
,
for
some
hainous
crime
,
or
flagitious
course
of
life
;
whereby
they
finde
themselves
,
upon
sight
and
sense
hereof
,
subjected
either
to
importable
shame
and
punishment
;
or
to
intolerable
griefe
of
conscience
:
as
those
,
that
are
guilty
of
some
horrible
capitall
crimes
done
against
their
consciences
,
such
as
wilfull
murder
,
spitefull
blasphemie
against
God
,
and
the
like
;
in
regard
of
the
former
,
wee
see
how
Indas
hanged
himselfe
:
and
the
more
secret
that
such
crimes
have
beene
kept
,
and
secure
from
the
stroke
of
humane
justice
;
the
more
is
man
armed
and
bent
with
self-murder
to
destroy
himselfe
,
whom
divine
justice
will
not
suffer
to
live
.
is
an
heresie
,
which
teaches
that
those
that
kill
themselves
for
their
sinne
,
ought
to
be
called
Martyres
;
because
,
they
doe
punish
in
themselves
that
,
for
which
they
grieve
that
they
have
committed
it
.
The
Author
of
which
heresie
he
sayes
was
Petilian
the
Donatist
,
against
whom
St.
Augustine
wrote
:
which
name
of
heresie
it
may
well
brooke
,
if
we
consider
the
damnable
danger
of
it
,
specially
accompanied
with
obstinacy
in
opinion
,
against
the
judgement
and
advice
of
the
Church
.
Than
to
bee
counted
an
heretick
nothing
was
more
odious
;
because
,
the
same
excludes
a
man
both
from
the
Communion
and
priviledges
of
the
Church
on
earth
,
and
also
from
the
fruition
of
glory
in
Heaven
:
to
which
for
punishment
,
self-murder
is
equivalent
;
and
if
in
any
case
,
it
bee
held
obstinately
in
opinion
to
bee
lawfull
,
it
is
directly
and
formally
an
heresie
:
because
,
the
contrary
is
,
according
to
truth
,
determined
by
the
Church
,
as
a
point
concerning
salvation
.
twofold
revenge
upon
ones
self
,
for
sin
:
a
good
and
a
bad
.
Behold
what
revenge
;
which
flowes
from
griefe
for
offending
God
:
and
consists
in
three
things
.
And
also
,
it
is
in
the
stinting
,
or
depriving
of
our selves
of
the
use
of
those
things
,
by
which
the
flesh
hath
,
or
doth
take
occasion
to
sin
against
God
:
as
,
delights
and
pleasures
,
or
things
above
necessity
,
when
wee
abuse
them
,
which
is
as
to
pluck
out
the
right
eye
,
or
to
cut
off
the
right
hand
.
religious
observances
,
to
holy
duties
,
and
good
life
;
and
to
opportunities
,
and
offices
of
doing
good
to
ourselves
and
others
:
so
cutting
our selves
short
of
that
liberty
,
whereby
wee
are
apt
to
breake
out
to
dishonour
God
;
and
so
bringing
our selves
under
the
yoake
of
more
severe
spirituall
subjection
and
discipline
to
God
,
wee
shall
subdue
and
mortifie
our
old
man
of
sinne
:
in
which
three
points
lyes
the
revenge
here
allowed
.
The
second
kind
of
revenge
upon
ones
selfe
for
sinne
,
is
that
which
is
bad
:
and
it
is
either
a
wilfull
debiliating
of
ones
selfe
to
good
;
or
killing
of
ones
selfe
,
for
his
sin
,
by
excessve
griefe
:
against
which
wee
have
already
spoken
,
in
some
sort
:
or
else
this
revenge
is
in
laying
violent
hands
upon
ones
selfe
purposely
to
mutilate
,
or
kill
himselfe
,
out
of
indignation
for
his
sinne
.
The
causes
hereof
are
specially
two
.
First
,
desperation
,
in
regard
of
the
horriblenesse
and
grievousnesse
of
the
sinnes
,
whereof
a
man
is
guilty
,
First
,
because
,
of
the
opinion
of
expiation
of
sinne
thereby
,
which
nothing
can
doe
away
,
or
can
quiet
the
conscience
,
but
onely
the
blood
of
our
blessed
Saviour
Christ
.
Secondly
,
because
sinne
cannot
be
done
away
by
sin
,
and
such
as
is
worse
than
the
former
;
no
more
than
fire
can
be
quenched
by
addition
of
more
fire
to
it
:
the
punishment
of
sinne
belongs
to
God
and
his
Vicegerents
,
whose
lawes
are
violated
.
Sibi
adimit
necessarium
poenistētiae
sepus
.
Tho.
2.2
.
q.
64.
Art
5.
by
living
according
to
the
will
of
God
,
and
not
by
dying
by
our
owne
hands
;
our
sinnes
are
reformed
,
and
God
glorified
.
God
sayes
,
that
he
wills
not
the
death
of
a
sinner
,
Ezek.
18.
why
then
should
we
will
it
?
First
,
humiliation
and
repentance
before
God
.
Secondly
,
confession
to
godly
Ministers
,
for
advice
and
comfort
.
Church
;
or
to
put
our selves
into
the
hands
of
the
Magistrates
,
to
suffer
for
our
crimes
,
by
the
civill
sword
.
The
second
kinde
of
revenge
is
intended
against
others
,
by
ones
killing
of
himselfe
:
when
he
is
implacably
offended
by
others
,
from
whom
he
can
neither
have
satisfaction
,
nor
reformation
of
his
grievances
;
and
when
his
death
by
his
owne
hands
may
redound
to
the
hurt
,
or
disgrace
,
as
he
thinks
,
of
those
that
have
wronged
him
.
men
sympathizing
with
them
in
qualities
;
as
a
Wife
that
,
because
shee
cannot
have
her
will
of
,
or
with
her
Husband
,
kils
her selfe
,
to
the
intent
to
disgrace
him
,
with
the
reproach
of
being
the
occasion
of
that
fact
;
to
grieve
and
vexe
him
,
and
to
deprive
him
of
all
benefit
and
comfort
that
he
might
have
by
her
life
,
and
to
hurt
him
by
all
the
evill
,
that
can
betide
him
by
her
death
.
lawfull
revenge
to
bee
exercised
upon
those
that
wroug
us
;
which
is
in
killing
that
evill
in
them
,
whereby
they
offend
God
and
us
;
by
instructing
and
reforming
them
,
by
holy
admonitions
and
example
;
and
also
in
killing
their
enmity
,
with
preservation
of
their
persons
,
by
our
love
and
good
dealing
towards
them
;
making
them
our
friends
,
both
in
affection
and
behaviour
;
whereby
our
enemies
are
destroyed
,
and
our selves
benefited
.
Touching
killing
a
mans
selfe
in
revenge
for
his
sins
,
S.
Augustine
sayes
,
that
We
affirme
that
no
man
ought
for
his
sinnes
past
to
kill
himselfe
;
for
which
hee
hath
rather
need
of
his
life
,
that
by
repentance
they
may
be
healed
:
And
condemnes
the
same
,
when
we
may
by
living
performe
profitable
repentance
before
God
:
And
further
sayes
,
that
we
doe
justly
abhorre
the
fact
of
Iudas
,
seeing
when
hee
hanged
himselfe
,
he
did
rather
increase
,
than
expiate
the
fact
of
his
flagitious
treason
;
because
damnably
despairing
of
the
mercy
of
God
,
he
left
no
place
of
saving
repentance
to
himselfe
;
he
ended
this
life
being
guilty
of
his
own
death
;
for
although
he
was
slain
for
his
owne
vile
fact
,
yet
it
was
by
another
vile
fact
of
his
owne
.
And
so
it
is
apparent
,
that
for
sinne
past
,
or
for
revenge
,
no
man
can
murder
himselfe
warrantably
.
§.
19.
Concerning
prevention
of
sin
to
come
.
The
fourth
generall
motive
of
men
to
self-murder
,
is
prevention
of
sin
to
come
;
which
a
man
conceives
will
inevitably
be
effected
to
Gods
dishonour
,
and
his
owne
disgrace
,
if
he
doe
still
live
;
and
may
by
his
death
be
prevented
:
and
therefore
doth
he
hasten
and
inflict
the
same
with
his
owne
hands
.
Those
sins
for
which
hee
would
kill
himselfe
to
prevent
them
,
are
of
two
sorts
.
history
,
booke
8.
cap.
12.
and
also
Ambrose
in
his
third
booke
of
Virgins
;
and
Augustine
in
his
first
booke
of
the
City
of
God
.
Also
Hierome
writing
to
Gerontia
,
makes
mention
of
the
wife
of
Hasdrubal
,
who
tooke
her
children
in
her
hands
,
and
did
throw
her selfe
headlong
into
the
fire
,
that
she
might
not
suffer
ravishment
.
[
a
](A13280-e125740-b)
a
Hasdrubalis
uxer
apprehensis
utrâque
manu
liberis
insubvectiū
se
praecipitavit
incendium
,
ne
pudicitiae
damna
sentiret
.
This
motive
is
insufficient
.
That
this
is
a
very
insufficient
motive
for
a
man
to
kill
himselfe
,
Augustine
makes
manifest
,
de
Civit.
lib.
1.
c.
17.
when
he
sayes
,
aliena
non
sunt
nostra
peccata
,
other
mens
sinnes
are
not
ours
.
Vertue
and
sinne
is
properly
in
the
heart
,
out
of
which
they
flow
,
and
are
not
in
the
body
without
the
mindes
consent
;
where
we
are
but
the
passive
object
,
and
involuntary
sufferers
;
and
therefore
,
such
sinne
is
not
ours
,
but
the
agents
thereof
,
except
the
sufferer
doe
yeeld
consent
to
it
.
Dict.
Luciae
.
If
God
,
that
hates
sinne
much
more
than
we
can
,
and
can
easily
restraine
or
destroy
sinners
,
doth
notwithstanding
endure
with
much
long
suffering
the
vessels
of
wrath
fitted
to
destruction
[
b
](A13280-e125930-b)
b
Rom
9.22
.
Non
debet
in
se
committere
crimen
maximum
,
ut
vitet
minus
crimen
alienum
.
Tho.
2.2
.
q.
64.
art.
5.
;
Why
should
not
we
suffer
what
wee
cannot
amend
,
leaving
the
same
to
God
the
righteous
Iudge
?
Wee
must
not
labour
to
prevent
another
mans
sin
,
by
doing
a
worse
of
our
owne
:
For
so
wee
shall
fall
into
that
,
with
destruction
to
our selves
,
which
we
oppose
in
others
.
Wee
may
comfortably
beleeve
,
that
if
wee
doe
what
wee
can
to
resist
the
yeelding
to
another
mans
sinne
,
God
will
either
keep
us
from
consenting
,
or
will
graciously
pardon
it
.
After
that
by
prayer
,
advise
,
resistance
and
flight
,
we
have
done
what
we
can
that
the
same
may
not
be
committed
.
The
second
sort
of
sins
,
for
prevention
whereof
some
people
would
kill
themselves
,
are
a
mans
owne
sins
,
that
he
is
confident
he
shall
doe
,
to
his
owne
great
shame
and
hurt
,
to
Gods
great
dishonour
,
and
to
the
disgrace
of
his
friends
and
cause
,
if
he
doe
live
.
and
therefore
,
to
prevent
such
a
fall
,
he
resolves
to
kill
himselfe
,
and
so
destroyes
himselfe
wilfully
by
a
most
certaine
and
damnable
sinne
,
to
prevent
an
uncertaine
and
lesser
sinne
;
as
it
is
written
of
Apolonia
,
who
did
cast
her selfe
into
the
fire
,
and
so
killed
her selfe
,
that
she
might
not
be
forced
to
worship
Idolls
.
Chemnitius
reports
out
of
Lira
,
that
there
were
Hebrewes
,
that
did
teach
that
it
was
not
only
lawfull
,
but
that
it
was
also
meritorious
for
a
man
to
kill
himselfe
,
in
two
cases
.
fall
away
from
the
truth
,
through
the
greatnesse
of
his
torments
.
To
which
S.
Augustine
writing
against
Gaudentius
lib.
2.
cap.
12.
addes
a
third
from
the
Donatists
;
to
wit
,
feare
of
falling
away
in
persecution
,
because
of
the
infirmity
of
the
flesh
.
five
reasons
.
Secondly
,
God
never
appointed
self-murder
to
be
used
for
this
,
or
any
other
end
:
but
for
remedy
,
hath
appointed
us
to
walke
unvariably
and
constantly
in
the
way
and
course
appointed
by
him
,
and
to
rely
upon
his
promises
,
1
Cor.
10.13
.
Who
will
not
suffer
us
to
be
tempted
above
our
power
:
God
shewes
his
power
in
our
weaknesse
.
2
Cor.
1.2
,
9.
must
not
doe
evill
that
good
may
come
[
a
](A13280-e126650-b)
a
Rom.
3.8
.
:
self-murder
is
evill
,
and
therefore
for
no
good
is
to
bee
done
.
If
we
would
die
to
avoide
sin
,
why
should
we
so
hainously
sin
,
wherby
we
may
die
for
ever
,
with
perpetuall
ignominy
?
[
b
](A13280-e126690-b)
b
Ac
si
dicat
,
jam
nunc
peccemus
,
ne
postea
forte
peccemus
;
jam
nunc
perpetremus
homicidium
,
ne
postea
forte
incidamus
in
Adulterium
.
Nonne
si
tantum
damnatur
iniquitas
,
ut
in
innocentia
,
sed
potius
peccata
eligantur
;
satius
est
incertum
profuturo
adulterium
;
quam
certum
de
praesenti
homicidium
?
nonne
satius
est
flagitium
committere
,
quod
poenitendo
sanetur
,
quam
tale
facinus
;
ubi
locus
salubris
poenitentiae
non
relinquitur
.
Aug.
de
Civ
.
Dei
lib.
1.
cap.
25.
feare
God
,
and
to
walke
with
him
in
all
our
wayes
;
for
no
man
falls
into
any
grosse
evill
that
observes
that
course
;
seeing
sinne
is
a
transgression
of
the
law
:
and
therefore
,
by
transgressing
of
the
law
cannot
be
avoided
,
but
is
run
into
,
and
increased
.
no
holy
end
or
effect
is
to
be
accomplished
by
ill
or
unlawfull
meanes
.
For
God
,
that
destinates
the
end
,
is
al-sufficient
to
give
good
meanes
,
and
to
make
them
powerfull
to
performe
what
he
would
have
to
be
done
;
that
wee
need
not
goe
to
bee
beholding
to
the
devill
for
his
help
to
doe
Gods
worke
,
about
which
hee
and
his
wicked
meanes
are
never
imployed
but
they
spoile
it
.
And
therefore
,
as
the
worke
we
doe
is
good
,
and
as
we
would
have
good
come
of
it
;
we
must
be
carefull
to
use
only
good
meanes
,
that
we
may
looke
for
a
blessing
from
God
upon
them
.
[
a
](A13280-e126990-b)
a
1
Sam.
13.12
.
,
and
Paul
persecuted
the
Church
[
b
](A13280-e127030-b)
b
Acts
22.4
.
;
both
of
them
with
a
good
intention
;
and
yet
for
all
that
their
actions
were
evill
.
Because
,
to
make
an
action
good
,
there
are
many
other
things
necessary
than
the
good
intention
of
the
doers
of
it
:
it
is
sufficient
to
make
an
action
morally
evill
,
if
it
be
defective
in
any
thing
requisite
for
to
make
it
good
;
but
to
be
good
it
must
be
every
way
perfect
.
§.
20.
Concerning
ambition
.
The
fifth
generall
motive
of
self-murderers
to
kill
themselves
,
is
Ambition
;
either
to
keep
,
or
get
a
greater
good
by
killing
themselves
,
than
they
can
have
or
enjoy
by
living
any
longer
,
as
they
thinke
;
which
profitable
exchange
makes
them
thinke
it
both
lawfull
and
expedient
to
kill
themselves
.
This
good
is
of
two
kindes
,
whereof
man
is
ambitious
to
death
,
and
for
which
some
kill
themselves
.
Ethnicitanquam
insignem
fortitudinem
celebrârunt
.
by
the
very
acting
and
doing
of
self-murder
,
touching
which
,
the
heathen
hath
commended
such
for
their
fortitude
;
specially
when
they
did
it
to
preserve
their
personall
liberties
,
from
falling
under
subjection
to
their
enemies
,
as
did
Cato
:
to
whom
I
may
apply
that
of
Brutus
,
that
it
was
the
love
of
his
countrey
,
and
excessive
ambition
of
praise
that
made
him
to
kill
himselfe
.
Amor
patriae
,
laudumque
immensa
cupido
.
And
when
they
did
the
same
,
lest
they
should
either
suffer
,
or
doe
any
thing
,
as
they
thought
,
more
disgracefull
.
Vaine-glory
,
and
popular
praise
is
so
powerfull
a
motive
,
that
for
the
same
it
is
said
that
Empedocles
killed
himselfe
.
The
second
good
,
for
ambition
whereof
,
some
kill
themselves
that
they
may
hasten
to
attaine
the
same
,
Ad
assequendam
gloriam
aeternam
is
another
and
better
life
after
death
;
as
did
Cleombrotus
,
who
upon
reading
in
Plato
of
another
more
happy
life
after
this
,
which
cannot
bee
attained
but
by
death
,
did
precipitate
himselfe
into
the
mouth
of
death
;
and
so
killed
himselfe
,
as
Cicero
in
the
first
booke
of
his
Tusculan
questions
makes
report
.
In
such
esteeme
was
that
life
even
with
naturall
men
,
that
they
did
willingly
run
into
death
,
that
they
might
enjoy
that
whereof
they
had
but
a
small
glimpse
,
and
little
assurance
.
Which
may
condemne
many
Christians
,
who
have
greater
knowledge
,
and
better
evidences
for
the
same
,
and
doe
so
lightly
regard
it
,
that
for
it
they
will
not
forsake
their
pleasures
and
lusts
,
nor
will
doe
duties
of
easier
performance
according
to
Gods
appointment
,
to
have
it
.
Men
would
willingly
be
saved
and
go
to
heaven
,
but
by
their
owne
wayes
and
courses
,
and
not
by
Gods
;
although
their
owne
bee
more
tedious
and
chargeable
than
his
;
so
farre
is
man
wedded
to
his
self-will
,
and
so
ready
to
doe
what
himselfe
devises
.
For
good
ends
,
which
be
morally
and
beatifically
such
,
are
never
got
but
by
good
meanes
of
Gods
owne
appointment
;
whereabouts
man
is
to
deny
his
own
will
,
and
only
to
follow
Gods
;
who
never
disappoints
us
thereby
of
good
successe
,
according
to
our
hearts
desire
in
the
attainement
of
our
last
end
.
The
insufficiency
of
the
former
motive
of
praise
and
fortitude
,
justly
to
cause
a
man
to
kill
himselfe
,
is
apparent
by
that
which
Augustine
sayes
of
Cato
,
that
it
was
not
fortitude
,
but
a
softnesse
that
made
him
kill
himselfe
,
because
he
was
not
able
to
beare
adversity
[
a
](A13280-e127760-b)
a
Non
fortitudo
,
sed
mollities
;
non
potuit
serre
res
adversas
.
;
and
did
it
out
of
impatiency
at
Caesars
empire
;
but
being
impatiently
self-willed
,
would
not
submit
to
Gods
providence
:
he
sayes
,
his
fact
was
great
,
but
not
good
[
b
](A13280-e127810-b)
b
Magnum
potius
sactum
quam
bene
,
Fortiterille
facit
qui
miser
esse
potest
;
Sene.
Epist.
59.
Imbecillis
est
&
ignavus
qui
propter
dolorem
moritur
.
Arist.
3.
Nicomach
.
cap.
7.
Molles
sunt
qui
amoris
gratia
vel
paupertatis
sibi
mortem
consciseunt
:
non
posse
pati
,
non
est
vera
fortitudo
,
sed
magis
quaedam
mollities
animi
,
non
valentis
mala
poenalia
sustinere
:
Tho.
2.2
.
q.
64.
art.
5.
:
and
further
affirmes
,
that
it
is
pufillanimity
not
to
be
able
to
suffer
;
which
is
a
thing
whereunto
the
weakest
,
as
women
,
are
most
apt
;
both
for
want
of
strength
to
endure
to
suffer
;
and
also
for
want
of
wisdome
to
make
choise
of
that
which
indeed
is
best
for
them
;
for
as
the
Philosopher
saith
,
no
man
kills
himselfe
,
nisi
depravata
ratione
[
c
](A13280-e127950-b)
c
&
Arist.
Eth.
lib.
3.
cap.
8.
,
but
by
depravation
of
his
reason
;
and
so
is
(
as
it
were
)
a
mad
man
,
that
is
worse
than
a
beast
.
Glory
,
honour
,
and
peace
to
every
man
that
worketh
good
[
a
](A13280-e128060-b)
a
Rom.
2.10
.
;
which
extends
it selfe
to
all
eternity
;
in
the
presence
,
and
with
the
commendation
of
God
,
his
holy
angels
,
and
of
all
Gods
people
:
whereas
,
of
evill
doing
there
comes
nothing
but
shame
,
and
confusion
eternall
:
for
even
to
bee
commended
by
vaine
and
wicked
persons
for
doing
good
,
casts
some
suspition
,
or
aspersion
upon
the
commended
;
much
more
is
it
disgracefull
to
be
praised
by
such
for
evill
doing
;
which
is
the
matter
of
mans
shame
;
and
therefore
upon
that
motive
not
to
be
done
.
motive
:
viz.
about
a
better
life
,
the
insufficiency
thereof
to
make
a
man
undertake
to
kill
himselfe
,
thereby
the
sooner
to
come
to
eternity
,
is
evident
by
foure
particulars
.
First
,
self-murder
being
a
most
grievous
sin
,
it
cannot
be
the
way
to
heaven
and
life
;
but
to
hell
and
death
.
The
Saints
of
God
that
did
most
long
for
this
eternall
life
of
happinesse
,
and
to
whom
their
naturall
lives
were
not
deare
,
for
them
to
spend
them
to
attaine
it
;
did
not
therfore
kill
themselves
to
have
it
,
which
they
knew
was
the
way
to
lose
it
[
b
](A13280-e128280-b)
b
Reos
suae
mortis
melior
post
mortem
vita
non
suscipit
.
August
.
,
as
we
see
by
the
practise
of
the
Apo:
Paul
,
who
although
he
had
a
desire
to
depart
,
and
to
bee
with
Christ
,
which
he
deemed
to
be
best
[
c
](A13280-e128330-b)
c
Phil.
1.23
.
,
yet
would
he
not
kil
himself
,
upon
pretence
the
sooner
to
have
his
desire
;
Who
,
if
that
had
beene
a
way
to
it
,
would
not
have
omitted
it
.
Also
old
Simeon
,
having
seene
Christ
,
and
being
desirous
to
be
translated
into
a
better
life
,
did
not
kill
himselfe
to
effect
it
;
but
said
,
Lord
now
lettest
thou
thy
servant
depart
in
peace
[
d
](A13280-e128400-b)
d
Luke
2.29
.
.
If
self-killing
were
a
lawfull
meanes
the
sooner
to
have
life
eternall
,
why
should
not
all
Gods
dearest
servants
have
used
it
;
who
were
to
omit
no
lawfull
course
to
advance
themselves
to
that
estate
?
Secondly
,
we
are
to
waite
our
appointed
time
of
God
,
and
not
to
stint
,
or
cut
it
short
,
as
we
list
;
as
we
see
was
the
practise
of
Iob
,
who
said
,
All
the
daies
of
my
appointed
time
will
I
waite
,
till
my
change
come
[
a
](A13280-e128500-b)
a
Iob.
14.14
.
;
wee
are
not
our
owne
Masters
,
and
therefore
,
may
not
leave
our
stations
when
we
list
.
pennie
,
Mat.
20.8
.
the
which
day
we
must
not
precipitate
,
by
making
the
light
of
our
lives
to
set
at
noone
,
or
before
its
due
time
,
by
a
self-murdring
hand
:
He
that
beleeves
makes
not
haste
;
the
promises
are
attained
by
patient
waiting
,
which
is
a
part
of
our
obedience
best
pleasing
to
God
;
delay
brings
increase
of
glory
.
eternall
life
begun
here
in
this
world
,
by
grace
,
in
faith
,
holy
life
,
and
communion
with
God
:
as
the
Apostle
tels
us
,
that
the
Kingdome
of
God
is
in
righteousnesse
,
peace
,
and
joy
of
the
holy
Ghost
[
b
](A13280-e128700-b)
b
Rom.
14.17
.
:
without
which
in
this
life
,
wee
shall
never
inherit
the
Kingdome
of
God
in
the
life
to
come
;
and
if
we
have
this
,
in
this
life
,
then
may
wee
well
waite
for
the
accomplishment
of
it
in
the
life
to
come
;
when
we
have
such
possession
,
assurance
and
comfort
of
it
here
.
Eve
:
by
this
baite
,
more
mischiefe
hath
beene
done
,
and
more
soules
hooked
into
hell
,
than
by
any
one
other
meanes
in
the
world
.
present
estate
wherein
we
are
,
by
Gods
appointment
and
will
,
is
the
estate
of
our
best
advancement
for
the
present
;
beyond
which
,
for
us
,
by
our
self-willed
courses
,
to
transgresse
,
is
but
the
way
for
us
to
come
downe
and
catch
a
fall
.
§.
21.
Of
the
motions
of
the
Devill
,
to
self-murder
.
The
sixt
generall
motive
,
whereupon
self-murderers
do
kill
themselves
,
is
the
strong
impulse
,
powerfull
motions
,
and
command
of
the
Devill
,
who
is
himselfe
a
murderer
,
and
also
moves
man
to
practise
it
;
both
upon
others
,
and
upon
himselfe
;
thereby
to
dishonour
God
,
in
the
destruction
of
his
Image
,
and
in
the
contempt
and
breach
of
his
Law
:
and
that
by
the
same
he
may
destroy
mankind
,
overthrow
the
works
of
God
,
and
fill
the
world
with
confusion
:
hee
attempted
it
against
Christ
himselfe
[
a
](A13280-e129100-b)
a
Mat.
4.
;
he
caused
the
Swine
to
drowne
themselves
[
b
](A13280-e129130-b)
b
Mat.
8.
;
he
endeavoured
to
have
made
the
possessed
child
to
have
killed
it self
.
Mar.
9.22
.
and
also
it
is
from
his
spirituall
nature
,
whereby
hee
is
naturally
superiour
to
man
,
and
can
strangely
affect
him
;
that
hee
so
farre
prevailes
over
him
sometimes
,
that
hee
can
make
him
kill
himselfe
.
Satan
two
wayes
.
either
outwardly
in
some
bodily
shape
,
as
he
spake
to
Eve
,
and
to
our
Saviour
Christ
:
to
the
fancie
,
whereby
a
man
thinks
that
he
heares
,
or
sees
the
devill
,
or
some
other
,
that
can
be
none
else
but
hee
,
bidding
,
or
perswading
him
to
stab
himselfe
,
or
to
fling
himselfe
into
the
water
;
or
out
of
a
window
,
or
the
like
,
to
kill
himselfe
thereby
.
The
persons
thus
haunted
by
Satan
,
are
either
notorious
wretches
,
mancipated
to
the
devils
service
,
and
guilty
of
horrible
crying
crimes
;
or
else
they
are
persons
extreamly
melancholick
,
fearefull
,
or
discontented
,
whose
tempers
,
and
imaginations
give
the
devill
advantage
this
way
to
worke
upon
them
.
internall
suggestions
,
and
raising
of
such
inward
powerfull
motions
of
self-killing
in
the
minde
,
as
can
hardly
be
put
out
,
or
withstood
:
in
regard
of
the
deepe
and
firme
impression
of
them
in
man
,
and
of
the
intimate
entertainement
and
commanding
possession
that
they
have
in
him
,
by
meanes
of
his
corruption
conspiring
with
Satan
,
to
mans
owne
destruction
.
The
grounds
that
Satan
works
upon
,
after
this
manner
,
to
prevaile
with
man
to
kill
himselfe
,
are
three
.
kindling
pride
,
or
impatiencie
,
as
is
apparent
by
his
dealing
with
Iob
,
whose
afflictions
he
both
procured
,
and
poysoned
,
with
the
leaven
of
his
intermingled
malitiousnesse
.
And
also
,
hee
workes
and
injects
into
the
minds
of
men
,
upon
those
crosse
occasions
,
such
self-killing
resolutions
,
as
puts
them
upon
that
vile
act
;
in
a
mans
sufferings
and
distractions
the
devill
is
most
busie
to
worke
his
owne
ends
thereby
,
who
subtilly
intermingles
himselfe
in
all
stormes
of
troubles
,
against
man
.
The
second
ground
,
whereby
Satan
prevailes
with
man
to
kill
himselfe
,
is
mans
wretched
prophanenesse
and
idlenesse
:
for
,
a
heart
emptie
of
goodnesse
,
and
filled
with
wickednesse
,
is
a
fit
receptacle
for
Satan
,
especially
when
such
an
one
is
not
taken
up
with
holy
thoughts
,
and
with
good
and
warrantable
imployment
,
in
some
calling
,
then
is
there
roome
,
and
fit
time
,
for
the
devill
to
cast
in
his
firie
temptations
,
to
take
possession
of
such
a
man
,
and
forcibly
to
incline
him
to
what
horrible
evils
he
list
,
even
to
self-destruction
.
The
third
ground
whereupon
Satan
overswaies
men
to
kill
themselves
,
is
the
speciall
temper
and
disposition
of
people
,
whereby
they
are
,
in
differing
manner
,
capable
of
severall
impressions
;
melancholick
,
fearefull
,
proud
,
ambitious
,
or
the
like
;
which
kind
of
persons
are
naturally
aptest
to
resolve
upon
,
and
attempt
dismall
acts
of
self-murder
,
upon
the
devils
suggestion
,
in
the
fits
and
pangs
of
their
distemperature
.
Or
else
,
the
temper
most
capable
to
receive
the
impressions
of
self-murder
from
Satan
,
is
morall
:
as
in
people
surcharged
with
the
bondage
and
horror
of
their
sinnes
;
and
with
the
feare
of
the
punishment
due
for
them
:
which
the
devill
aggravates
to
such
a
man
,
to
drive
him
to
desperation
;
and
obscures
,
or
overshadowes
the
grace
and
mercy
of
God
from
him
;
and
so
perplexes
a
distressed
conscience
with
conceit
of
unpardonablenesse
of
his
sins
,
from
apprehension
of
the
excessive
greatnesse
of
the
same
;
of
the
kind
of
them
,
as
if
they
were
against
the
holy
Ghost
,
and
from
conceit
that
either
the
time
of
grace
to
him
is
past
;
or
that
God
will
never
pardon
him
,
although
he
should
seeke
to
him
for
forgivenesse
:
then
such
an
one
resolves
,
by
the
devils
perswasion
,
to
kill
himselfe
,
that
he
may
prevent
the
making
of
his
estate
worse
,
than
presently
it
is
,
and
to
ease
himselfe
of
the
present
distresse
of
conscience
that
he
is
in
.
three
things
.
impelling
power
,
then
,
the
same
is
from
Satan
;
because
,
the
thing
whereunto
a
man
is
moved
is
evill
,
and
therefore
,
cannot
be
from
God
,
or
any
good
principle
.
and
also
,
he
makes
a
false
representation
of
great
,
or
pleasing
good
by
it
to
man
,
more
than
he
can
have
by
living
.
two
things
.
[
a
](A13280-e130810-b)
a
Jam.
4.7
.
Ephes.
4
27.
.
For
,
God
is
our
Lord
whom
we
are
to
respect
,
and
not
Satan
:
and
whatsoever
motions
doe
come
from
the
devill
,
we
are
the
more
to
abhorre
them
,
because
they
come
from
him
.
Gods
will
;
both
,
because
it
flowes
originally
from
Satan
;
and
also
is
grounded
,
neither
upon
reason
nor
religion
,
but
upon
fond
conceits
and
self-will
:
a
reasonable
man
,
and
Christian
,
should
do
nothing
advisedly
,
neither
warrantably
can
doe
any
thing
,
but
according
to
sound
reason
and
religion
.
And
therefore
,
wee
need
to
observe
diligently
the
Apostle
Peters
direction
,
to
be
sober
and
vigilant
,
because
our
adversary
the
devill
,
as
a
roaring
Lion
walketh
about
seeking
whom
he
may
devoure
[
b
](A13280-e131170-b)
b
1
Pet.
5
8.
.
And
also
,
wee
should
be
carefull
to
cleave
to
God
by
faith
,
in
beleeving
in
him
through
Christ
,
and
to
depend
alwaies
upon
him
by
prayer
,
who
is
the
preserver
of
men
:
and
so
we
shall
be
safe
,
walking
in
the
waies
of
Gods
appointment
,
and
adbering
to
the
direction
of
his
word
.
§.
22.
Of
Phrensie
occasioning
self-killing
.
seventh
motive
occasioning
self-killing
,
is
phrentick
distemperatures
;
love
,
anger
,
and
the
like
;
whereby
some
kill
themselves
:
or
else
they
are
involuntary
,
and
such
as
a
man
is
but
passively
affected
with
,
and
subject
to
;
whereby
a
man
being
deprived
of
the
use
of
reason
,
doth
most
unreasonable
actions
,
as
to
kill
himselfe
,
or
his
dearest
friends
;
led
onely
by
a
brute
passion
,
without
reason
,
or
understanding
.
This
involuntary
phrentick
distemperature
is
either
naturall
,
or
spirituall
.
wanting
the
use
of
reason
,
and
disposed
to
mad
prancks
,
by
a
depraved
disposition
,
or
deficiency
;
as
fooles
,
having
instead
of
reason
a
spice
of
phrensie
,
when
passion
is
provoked
in
them
,
not
sticking
to
do
themselves
mischiefe
.
mad
men
and
lunaticks
,
who
are
inclined
to
do
unreasonable
harmefull
acts
,
without
any
respect
of
good
to
themselves
,
in
that
which
they
do
.
melancholick
persons
,
who
are
possessed
with
direfull
apprehensions
,
and
oppressed
with
uncomfortable
sadnesse
,
and
are
driven
into
fearefull
resolutions
,
sometimes
of
self-murder
:
upon
deepe
impressions
in
them
of
heavie
things
and
terrible
,
flowing
from
their
owne
fancies
,
and
strong
imaginations
,
which
often
,
never
comes
to
passe
.
spirituall
phrensie
in
a
man
,
which
occasions
self-murder
,
is
that
which
deprives
a
man
of
the
use
of
spirituall
reason
and
divinity
,
that
hee
hath
in
him
,
and
inclines
him
to
do
acts
contrary
to
grace
and
naturall
reason
.
two
grounds
especially
.
perverted
judgement
,
either
upon
mistaken
principles
,
from
conceit
of
the
motion
of
Gods
Spirit
;
or
by
over-clouding
of
a
mans
minde
,
by
mad
error
,
raging
passions
,
furious
preposterous
zeale
;
and
by
the
foggie
mists
of
misprisions
and
horrors
,
overspreading
mans
understanding
and
conscience
,
whereby
a
man
becomes
spiritually
phrentick
;
which
is
a
kind
of
learning
that
makes
mad
[
a
](A13280-e131980-b)
a
Act.
26.24
.
.
All
wilfull
sin
is
a
spice
of
spirituall
,
or
morall
madnesse
,
that
he
was
as
a
beast
before
God
[
b
](A13280-e132060-b)
b
Psal.
73.22
.
.
The
second
cause
of
spirituall
phrensie
,
that
occasions
self-murder
,
is
inextricable
perplexity
of
distresse
of
conscience
,
proceeding
from
want
of
all
sensible
feeling
of
grace
,
of
the
favour
of
God
,
of
comfort
,
or
hope
,
and
from
apprehension
of
Gods
heavie
displeasure
,
and
of
fearefull
subjection
to
eternall
damnation
and
misery
:
in
which
estate
a
man
hath
not
the
use
of
those
parts
of
understanding
and
grace
,
which
he
hath
in
him
;
but
is
like
a
ship
in
a
storme
driven
,
without
command
of
sailes
,
or
rudder
,
to
destruction
.
This
motive
,
although
it
be
powerfull
sometimes
to
the
effecting
of
self-killing
,
warrants
not
an
act
done
both
against
reason
and
religion
:
where
the
foresaid
phrensie
is
by
default
contracted
,
or
,
in
the
time
of
the
lucide
intervals
thereof
,
if
a
man
do
kill
himselfe
,
he
is
directly
and
formally
a
self-murderer
.
phrentick
distempers
:
and
therefore
,
wee
are
to
labour
and
pray
for
a
sound
minde
,
and
that
we
may
be
able
wisely
to
use
those
parts
of
understanding
and
religion
that
wee
have
for
our
owne
good
,
and
the
good
of
others
;
that
having
our
right
wits
and
senses
,
we
may
not
doe
those
prankes
,
or
so
live
as
may
prove
that
we
are
fitter
for
Bedlam
,
or
to
be
begged
for
fooles
,
than
to
be
reputed
reasonable
or
wise
men
.
§.
23.
Of
examples
of
self-murder
.
The
eighth
and
last
generall
motive
,
whereupon
self-murderers
doe
kill
themselves
,
is
frequent
examples
both
of
heathens
and
Christians
,
who
have
done
the
same
,
and
are
celebrated
,
and
famous
in
histories
,
of
whom
we
neither
see
,
nor
heare
of
further
evill
befallen
them
.
It
is
certaine
,
that
examples
of
commendable
persons
,
and
such
as
we
love
,
is
a
strong
motive
to
draw
men
to
the
like
practise
.
supreme
rule
,
without
respect
of
more
warrantable
direction
and
reason
:
but
of
this
see
more
afterward
,
Cap.
17.
§.
7.
arg.
17.
and
cap.
18.
§.
4.
Iosephus
reports
how
Eleazar
by
this
motive
encouraged
himselfe
and
others
to
kill
themselves
:
Let
us
see
the
example
of
the
wiser
sort
(
as
hee
calls
them
)
of
the
Indians
,
who
(
he
said
)
being
just
men
,
did
tolerate
this
life
as
a
necessary
office
of
nature
for
a
certaine
time
,
though
against
their
wills
;
yet
did
they
hasten
to
unloose
the
soule
bound
in
this
mortall
body
,
though
not
urged
thereunto
by
any
calamity
,
or
necessity
;
but
only
for
desire
of
immortality
.
But
this
motive
from
examples
of
self-murder
is
unsufficient
to
warrant
the
same
,
because
they
are
contrary
to
sound
reason
and
religion
,
against
which
no
example
is
to
be
followed
:
and
such
examples
are
the
practise
not
of
the
best
,
but
of
the
worst
disposed
of
men
,
who
are
not
to
be
imitated
,
specially
in
that
which
is
evill
;
and
none
are
warrantably
commended
in
histories
,
nor
famous
in
the
Church
,
because
,
and
in
respect
that
they
killed
themselves
,
but
for
some
precedent
vertues
,
and
pious
disposition
in
their
lives
.
For
all
men
who
are
guided
in
their
judgement
by
sound
reason
and
divine
truth
,
doe
thereby
verily
thinke
and
beleeve
,
that
the
damnable
act
of
self-murder
doth
bring
the
committers
thereof
into
the
wofull
and
fearefull
estate
of
eternall
perdition
in
the
world
to
come
.
Thus
farre
I
have
laboured
to
discover
the
motives
abused
to
self-murder
,
and
have
shewed
the
insufficiency
of
them
.
CHAP.
17.
Arguments
against
self-murder
,
proving
the
same
to
be
utterly
unlawfull
.
§.
1.
Self-murder
is
contrary
to
Religion
.
five
particulars
.
First
,
it
is
forbidden
by
the
Law
of
God
,
in
the
sixt
Commandement
,
Thou
shalt
not
kill
;
prohibits
murder
of
man
in
generall
;
and
that
we
should
kill
none
,
except
it
be
in
our
owne
necessary
defence
;
or
,
by
publik
authority
,
of
Lawes
and
Magistrates
,
to
take
away
a
malefactor
,
in
punishment
of
his
sin
past
,
and
to
prevent
mischiefe
by
him
to
others
,
for
time
to
come
.
For
,
as
Augustine
saith
,
Every
one
that
,
without
authority
of
lawfull
power
,
kills
a
man
,
is
a
murderer
[
a
](A13280-e136710-b)
a
Omnis
qui
sine
ulla
legitimae
potestatis
authoritate
hominem
occidit
homicida
est
.
Aug.
Epist.
61.
,
and
if
otherwise
we
may
not
by
the
Law
of
God
kill
any
man
,
then
we
may
not
kill
our selves
:
because
,
as
the
same
Father
saies
,
He
that
kills
himselfe
,
kills
no
other
thing
,
in
so
doing
,
but
a
man
[
b
](A13280-e136800-b)
b
Neque
qui
se
occidit
aliud
occidit
quam
hominem
.
Idem
de
Civ
.
D.
l.
1.
c.
20.
For
,
we
are
men
,
and
all
the
individuals
are
comprehended
in
,
and
under
their
generall
.
Againe
,
Gen.
9.5
.
God
saies
,
That
at
the
hand
of
man
he
will
require
mans
blood
,
even
at
a
mans
owne
hand
;
that
is
,
a
mans
owne
blood
at
his
owne
hand
,
if
he
kill
himselfe
,
as
Peter
Martyr
interprets
it
.
And
if
,
by
the
Word
of
God
,
it
had
beene
lawfull
for
a
man
to
kill
himselfe
,
then
would
not
the
Apostle
Paul
have
cryed
out
to
the
Iaylor
,
that
was
about
to
kill
himselfe
,
That
he
should
doe
himselfe
no
harme
[
a
](A13280-e136940-b)
a
Act.
16.28
.
:
for
,
why
should
he
have
letted
him
from
doing
a
lawfull
thing
,
or
have
called
it
a
doing
of
himselfe
harme
,
in
any
morall
consideration
?
Furthermore
,
self-murder
is
an
odious
fact
,
contrary
to
the
generall
summe
of
the
Law
;
which
is
love
,
and
justice
:
it
is
against
that
love
,
that
we
owe
to
God
,
in
respect
whereof
wee
are
to
keep
his
Law
,
and
to
affect
to
enjoy
him
:
and
it
is
against
that
love
,
wherewith
wee
ought
to
love
our
selves
;
and
whereby
we
should
endeavour
our
owne
wel-fare
and
happinesse
;
and
according
to
which
we
should
love
our
neighbours
.
Who
can
expect
better
measure
at
a
mans
hand
,
than
he
performes
to
himselfe
?
if
the
rule
be
not
straight
,
all
that
is
measured
by
it
must
be
crooked
:
the
Apostle
delivers
it
as
an
axiome
,
no
man
yet
ever
hated
his
owne
flesh
,
Ephes.
5.29
.
and
againe
,
he
condemnes
those
that
,
under
pretence
of
wil-worship
,
did
not
spare
their
owne
bodies
[
b
](A13280-e137180-b)
b
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
,
Col.
2.23
.
Self-murder
is
also
contrary
to
the
love
that
we
owe
to
our
neighbours
,
by
depriving
them
thereby
both
of
our selves
,
and
of
all
the
good
and
comfort
that
they
might
have
by
our
lives
.
due
.
For
,
self-murder
deprives
God
,
our
neighbours
and
our
selves
of
their
rights
:
God
of
obedience
and
glory
,
[
c
](A13280-e137340-b)
c
Rom.
13.7
.
by
our
lives
:
and
our
neighbours
,
and
our
selves
of
that
benefit
that
both
should
have
by
our
living
.
capitall
malefactor
,
whose
hainous
offence
falls
not
under
mans
cognizance
;
or
being
knowne
,
is
neglected
to
be
punished
,
as
privy
murder
,
or
blasphemy
in
the
highest
degree
against
God
;
may
not
,
in
this
case
,
or
where
he
is
a
subject
to
none
other
man
,
kill
himselfe
,
or
cause
another
to
do
it
,
in
execution
of
justice
?
first
branch
of
the
question
,
with
Thomas
Aquinas
,
negatively
;
because
,
he
cannot
be
his
owne
capitall
Iudge
,
in
his
owne
cause
[
a
](A13280-e137570-b)
a
Sccūdasccuda
.
q.
64.
Art
5.
Nullus
est
Judex
sui
ipsius
.
;
and
so
,
Magistrates
,
that
have
no
earthly
superiour
over
them
,
are
lyable
to
be
punished
onely
by
God
;
either
immediatly
,
as
was
Herod
[
b
](A13280-e137640-b)
b
Act.
12.23
.
,
or
mediatly
,
by
extraordinary
meanes
of
Gods
raysing
up
;
as
was
Belthazzar
by
Darius
[
c
](A13280-e137690-b)
c
Dan.
5.30
,
31.
.
morall
Lawes
,
in
equall
strictnesse
and
extent
,
as
any
other
men
;
for
,
before
God
there
is
no
respect
of
persons
;
and
therefore
,
a
Magistrate
,
can
no
more
lawfully
kill
himselfe
,
than
a
private
man
can
kill
himselfe
:
as
wee
see
in
King
David
,
who
neither
did
put
himselfe
,
nor
was
put
to
death
by
others
for
his
adultery
and
murder
.
For
answer
to
the
second
branch
,
I
referre
the
reader
to
that
which
is
said
before
,
touching
insufficiency
of
the
third
generall
motive
to
self-murder
;
And
further
adde
,
that
things
secret
belong
to
God
;
and
the
Magistrates
omissions
,
and
aberrations
belong
to
God
,
and
not
to
private
men
,
from
private
motion
,
in
authoritative
manner
to
amend
.
Such
a
man
,
if
to
punish
himselfe
he
kill
himselfe
,
cannot
do
it
,
but
either
as
a
Magistrate
;
or
as
a
private
man
:
then
in
neither
respects
can
he
do
it
,
as
we
have
heard
:
and
therefore
,
he
cannot
lawfully
do
it
at
all
.
cast
himselfe
off
the
ladder
,
leap
into
the
water
,
or
fire
,
either
to
hasten
his
death
,
that
he
is
adjudged
to
,
or
to
prevent
it
,
specially
when
it
is
undeserved
?
although
the
Iudge
should
command
him
to
do
the
same
,
hee
ought
not
to
doe
it
,
I
answer
,
that
,
much
lesse
may
he
doe
it
of
his
owne
accord
:
[
a
](A13280-e138620-b)
a
1
Pet.
3.14
,
17.
&
c.
4.
v.
15
,
16.
and
he
needs
be
the
more
carefull
that
hee
may
not
hurt
or
blemish
himselfe
,
by
his
manner
of
dying
,
otherwise
than
becomes
a
good
Christian
:
although
hee
bee
innocent
in
that
speciall
thing
,
for
which
he
is
adjudged
to
die
;
divine
Iustice
,
finding
out
,
and
punishing
his
sins
:
or
else
,
that
God
wisely
so
orders
things
that
hee
shall
so
die
,
only
for
triall
of
his
passive
obedience
;
and
for
the
glorifying
of
God
,
both
in
the
cause
,
and
manner
of
his
death
,
which
he
is
to
suffer
well
,
and
for
well
doing
.
Yet
notwithstanding
,
a
person
condemned
to
die
,
and
in
the
hands
of
the
executioners
,
is
not
to
strive
,
oppose
,
or
withstand
them
in
doing
execution
upon
him
:
but
he
may
,
and
ought
,
upon
their
command
,
so
to
dispose
and
order
himselfe
,
as
he
may
be
fit
,
and
way
by
him
may
be
made
,
for
them
to
doe
their
office
in
executing
of
him
:
as
,
for
him
quietly
to
submit
to
be
led
to
the
place
of
execution
,
and
there
to
be
ordered
by
them
,
as
they
please
;
for
him
patiently
to
receive
his
death
by
their
hands
:
to
open
his
mouth
to
receive
poyson
of
their
giving
to
him
;
as
our
Saviour
did
the
vinegar
that
was
given
him
upon
the
Crosse
,
Iohn
19.29
,
30.
to
lay
bare
his
neck
to
the
blow
;
submit
his
neck
to
the
haltar
,
to
embrace
the
fire
,
entertaine
applied
combustible
matter
,
for
dispatch
of
himselfe
:
provided
alwaies
,
that
the
same
be
not
first
kindled
,
or
applied
mortally
by
his
own
meanes
:
the
truth
thereof
is
apparent
,
by
that
which
our
blessed
Saviour
fortold
Peter
,
that
hee
should
stretch
forth
his
hands
,
and
another
should
gird
him
:
signifying
by
what
death
he
should
glorifie
God
[
a
](A13280-e139000-b)
a
Ioh.
21.18
,
19.
The
reason
hereof
is
evident
;
because
,
a
person
condemned
to
death
is
no
more
his
owne
,
but
the
sonne
of
death
,
in
the
hand
of
authority
,
to
be
disposed
of
,
as
the
same
pleases
;
passive
submission
to
receive
the
same
;
§.
2.
How
self-murder
is
against
God
himselfe
.
The
second
particular
,
whereby
it
is
apparent
that
by
religion
a
man
may
not
kill
himselfe
,
is
because
,
it
is
a
most
hainous
crime
against
God
himselfe
immediatly
,
in
foure
severall
respects
.
First
,
self-murder
destroyes
and
defaces
the
Image
of
God
[
a
](A13280-e139360-b)
a
Gen
9.6
.
;
in
the
most
expresse
forme
thereof
that
is
in
any
humane
creature
,
and
in
the
neerest
proximity
and
possession
thereof
in
him
,
that
kills
himselfe
.
It
is
treason
,
indignly
to
abuse
,
or
demolish
the
Kings
Image
;
much
more
is
it
treason
against
the
King
of
heaven
and
earth
,
to
deface
,
or
unworthily
to
intreat
his
sacred
Image
;
specially
for
them
to
do
it
,
to
whom
the
entertainment
,
preservation
,
and
honourable
usage
of
the
same
is
committed
.
Secondly
,
self-murder
is
peccant
and
injurious
against
Gods
soveraigne
authority
,
who
is
absolute
Lord
of
our
persons
,
and
of
our
lives
,
and
therefore
,
wee
have
no
power
,
but
from
him
,
and
according
to
his
Word
,
to
dispose
of
ourselves
;
seeing
that
wee
are
not
our
owne
Superiours
,
supreme
,
nor
subordinate
,
which
is
impossible
:
for
,
then
one
must
be
two
;
or
else
,
one
must
bee
both
superiour
and
inferiour
to
it selfe
,
at
the
same
instant
,
and
in
the
same
case
,
and
respect
;
than
which
,
what
is
more
absurd
to
think
,
and
impossible
to
be
?
Kings
barre
of
Judgment
,
and
upon
his
owne
will
and
authority
put
him
to
death
,
it
would
justly
be
deemed
an
audacious
unlawfull
act
,
and
worthy
of
exemplary
punishment
;
both
for
usurping
the
authority
that
belongs
not
to
him
,
by
thrusting
of
the
King
out
of
his
place
and
jurisdiction
:
and
also
,
for
depriving
of
the
King
of
opportunity
of
shewing
mercy
,
or
executing
justice
,
according
to
his
regall
power
.
So
likewise
may
wee
judge
of
a
self-murderer
,
that
takes
himselfe
from
the
barre
of
God
,
to
dispose
of
himselfe
as
he
list
,
to
the
wrong
of
Gods
soveraigne
authority
.
Thirdly
,
self-murder
,
or
wilfull
self-killing
,
which
are
both
one
,
is
against
Gods
goodnesse
,
whereby
he
gives
us
our
lives
,
with
meanes
of
their
preservation
;
which
is
a
most
excellent
blessing
in
it selfe
;
and
for
the
good
that
thereby
we
may
doe
:
and
therefore
,
one
sayes
well
,
that
Life
is
a
certaine
gift
,
given
to
man
from
above
,
and
is
subject
to
his
power
,
who
kills
and
makes
alive
;
who
is
only
God
,
as
the
Scripture
tells
us
[
a
](A13280-e139940-b)
a
Deut.
32.39
.
1
Sam.
2.6
.
;
and
therefore
,
for
a
man
prodigally
to
waste
,
or
destroy
this
life
of
his
,
he
not
only
doth
an
unlawfull
act
,
but
also
slights
and
contemnes
Gods
speciall
goodnesse
to
him
:
properties
;
because
,
in
this
consists
all
our
happinesse
,
and
thereby
God
gaines
most
glory
;
and
for
despising
whereof
the
Apostle
gives
a
most
bitter
reproofe
;
Despisest
thou
the
riches
of
his
goodnesse
?
&c.
Rom.
2.4
.
Fourthly
,
self-murder
is
a
course
against
the
providence
,
and
established
government
of
God
in
the
world
,
about
mankind
;
which
it
doth
disturbe
by
determining
the
time
,
how
long
;
and
the
manner
,
after
what
fashion
we
should
die
,
or
live
;
according
to
our
owne
wills
,
without
any
dependence
upon
,
or
respect
to
the
will
of
God
;
Or
else
,
by
his
practise
,
he
proclaimes
himselfe
a
rebell
against
God
,
to
whom
he
will
not
be
subject
,
nor
bee
disposed
according
to
his
Word
;
but
like
a
devill
sets
himselfe
in
opposition
against
God
,
to
his
owne
everlasting
destruction
.
§.
3.
How
self-murder
is
against
nature
.
The
third
particular
that
makes
it
apparent
that
self-murder
is
unlawfull
,
by
the
rules
of
religion
,
is
because
it
is
against
nature
it selfe
,
and
against
that
naturall
affection
and
propensnesse
,
whereby
it
endeavours
to
preserve
and
cherish
it selfe
;
and
to
withstand
and
repell
all
that
is
destructive
of
it
,
and
inimicall
to
it
:
requires
the
observation
of
the
law
of
nature
,
is
manifest
;
because
religion
and
natures
law
are
not
repugnant
,
but
differ
in
extent
and
degrees
of
perfection
;
the
law
of
nature
being
more
universall
,
and
lesse
divinely
perfit
.
The
Scripture
it selfe
commends
the
keeping
,
and
condemnes
the
transgressing
of
the
law
of
nature
.
In
which
respect
the
Apostle
blames
the
Gentiles
,
that
knowing
God
by
nature
,
they
did
not
glorifie
him
as
God
[
a
](A13280-e140530-b)
a
Rom.
1.21
.
.
And
againe
,
he
commends
them
for
doing
by
nature
the
things
contained
in
the
Law
[
b
](A13280-e140570-b)
b
Rom.
2.14
,
15.
;
and
which
naturally
was
written
in
their
hearts
.
Hee
blames
the
Incestuous
Corinthian
for
doing
a
sin
so
hainous
;
as
is
not
so
much
as
named
amongst
the
Gentiles
[
c
](A13280-e140620-b)
c
1
Cor.
5.1
.
.
And
further
,
he
condemnes
mens
wearing
of
long
haire
contrary
to
the
law
of
nature
;
when
he
sayes
,
Doth
not
even
nature
it selfe
teach
you
,
that
if
a
man
have
long
haire
it
is
a
shame
unto
him
[
d
](A13280-e140710-b)
d
1
Cor.
11.14
.
?
Thomas
Aquinas
sayes
[
e
](A13280-e140750-b)
e
Quod
aliquis
scipsum
occidat
,
est
contra
inelinationem
naturalem
,
&
contra
charitatem
.
that
for
any
man
to
kill
himselfe
is
against
naturall
inclination
and
charity
.
The
devill
knew
that
man
naturally
will
give
all
he
hath
for
his
life
,
Iob
2.4
.
the
soule
and
body
of
a
man
doe
naturally
affect
to
be
united
together
;
because
of
the
unity
of
the
person
that
consists
of
them
both
personally
joyned
together
;
by
whose
dissolution
it
is
destroyed
.
whole
.
The
soule
doth
not
willingly
leave
the
body
,
but
with
respect
of
advancement
of
the
person
,
whereof
it
is
the
soule
,
by
entring
upon
possession
of
that
partiall
perfection
whereof
it
is
capable
,
and
the
whole
for
measure
and
degree
,
is
due
to
the
person
constituted
of
soule
and
body
:
and
for
which
union
and
adeption
of
perfit
glory
of
the
person
,
there
shall
be
a
resurrection
of
the
body
at
the
last
day
:
and
therefore
is
the
body
in
the
meane
time
called
Nephesh
[
a
](A13280-e141090-b)
a
Psal.
16.10
.
by
the
Hebrewes
.
And
God
is
said
by
our
Saviour
himselfe
speaking
of
the
dead
,
to
be
the
God
of
the
living
[
b
](A13280-e141150-b)
b
Mat.
22.32
.
;
whose
bodies
although
they
were
dead
,
yet
themselves
are
said
to
be
alive
in
regard
of
their
living
soules
,
who
cannot
be
personally
considered
,
but
in
their
union
together
,
that
by
death
cannot
be
dissolved
;
in
Gods
consideration
of
us
,
and
in
respect
of
the
naturall
inclination
of
each
mans
proper
soule
and
body
,
the
one
to
the
other
for
their
full
perfection
:
and
in
regard
of
the
resurrection
,
when
they
shall
be
united
everlastingly
to
live
together
;
betweene
which
time
and
the
day
of
our
death
,
there
is
no
sensible
distance
of
time
to
us
,
nor
length
of
time
with
God
.
§.
4.
How
self-murder
is
injurious
to
mankinde
.
The
fourth
particular
that
makes
it
evident
that
self-murder
is
condemned
by
religion
;
is
because
it
is
injurious
to
mankinde
,
and
to
the
common-wealth
,
whereof
the
self-murderer
is
a
member
;
who
,
by
that
fact
of
killing
himselfe
,
hurts
humane
society
by
such
hainous
disorders
,
and
pernicious
examples
for
others
to
follow
to
their
destruction
;
and
by
the
unrecoverable
damage
and
losse
of
its
members
,
and
of
the
good
that
the
same
might
have
by
their
lives
.
For
as
Thomas
sayes
,
Every
man
is
a
part
of
a
Commonalty
,
and
he
that
kills
himselfe
doth
an
injury
to
that
Commonalty
[
a
](A13280-e141460-b)
a
Quilibet
homo
est
pars
comunitaetis
,
&
qui
scipsum
intersicit
injuriam
sacit
Communitati
.
Apostle
Paul
,
Phil.
1.24
,
25.
and
2.17
.
Who
seeing
his
life
to
be
needfull
for
the
Philippians
,
was
willing
to
abide
and
continue
with
them
,
For
the
furtherance
and
joy
of
their
faith
;
and
did
joy
and
rejoyce
to
be
offered
upon
the
sacrifice
and
service
of
the
same
.
How
he
was
not
affraid
to
stretch
forth
his
hand
to
destroy
the
Lords
annointed
?
and
so
caused
to
put
him
to
death
;
not
simply
for
unjustly
killing
an
innocent
man
;
but
specially
in
consideration
of
killing
of
the
King
,
the
head
of
the
land
,
which
by
his
death
was
wronged
,
and
was
a
dangerous
president
to
passe
unpunished
.
§
5.
How
self-murder
wrongs
mans
selfe
doing
it
.
The
fifth
particular
demonstrating
how
unlawfull
self-murder
is
by
religion
,
is
the
sin
and
wrong
which
the
self-murderer
doth
thereby
to
himselfe
;
in
three
speciall
respects
.
saving
graces
of
God
in
man
,
which
are
faith
and
love
:
self-murder
is
against
faith
and
trust
in
God
,
and
overthrowes
the
same
by
desperation
;
that
neither
in
adversity
can
a
person
that
is
resolved
to
kill
himselfe
,
have
any
true
comfort
,
nor
any
hope
of
life
eternall
,
by
a
course
that
he
knowes
is
the
way
to
damnation
.
Touching
love
,
we
have
heard
before
how
it
cannot
consist
with
self-murder
,
they
being
contrary
.
For
,
as
one
sayes
,
Every
one
ought
to
love
himselfe
more
than
his
neighbour
:
For
,
the
neerenesse
of
our selves
to
our selves
,
and
for
the
perfection
that
should
be
in
the
rule
or
measure
whereby
we
are
to
love
others
.
or
else
,
hee
kills
a
malefactor
,
and
then
he
sinnes
that
doth
it
without
lawfull
authority
to
warrant
his
action
;
which
no
man
hath
to
kill
himselfe
,
but
expresse
command
to
the
contrary
.
Thirdly
,
self-murder
is
much
against
our selves
;
both
by
the
destruction
of
our
persons
in
this
world
;
and
by
running
of
our selves
into
everlasting
damnation
in
the
world
to
come
,
by
such
a
damnable
and
wicked
practise
;
whereby
we
are
sinners
against
our
owne
soules
.
§.
6.
How
self-murder
is
most
harmefull
.
posterity
;
both
in
overshadowing
their
credit
and
honour
by
the
darke
and
disgracefull
cloud
of
such
a
fact
,
and
over-lading
them
with
troubles
,
griefe
and
shame
for
the
same
:
And
also
by
depriving
them
of
that
earthly
estate
and
meanes
,
whereby
otherwise
they
might
have
been
helpfull
to
them
,
for
their
livelihood
or
advancement
.
Fourthly
,
self-murder
is
harmefull
to
a
mans
selfe
;
both
by
depriving
him
of
life
;
and
also
by
subjecting
him
to
misery
,
with
losse
of
happinesse
and
good
name
.
Ierome
sayes
in
the
name
of
God
,
I
receive
not
such
soules
as
have
come
out
of
their
bodies
against
my
will
[
a
](A13280-e142780-b)
a
Non
recipio
tales
animas
quae
me
nolente
exierunt
è
corpore
.
Hierom.
ad
Marcellam
de
obitu
Blesellae
.
:
and
the
Philosophers
that
did
kill
themselves
,
he
calls
them
Martyrs
of
foolish
philosophy
[
b
](A13280-e142840-b)
b
Martyres
stultae
philosophiae
.
.
Virgil
places
self-murderers
in
the
third
circle
or
region
of
hell
.
—
qui
sibi
lethum
Insontes
peperêre
manu
—
morally
evill
,
and
whereof
nothing
but
evill
and
mischiefe
redounds
to
others
,
and
to
the
doers
thereof
especially
,
is
extreame
folly
and
madnesse
.
And
therefore
self
murder
,
being
a
thing
of
that
kinde
;
those
that
kill
themselves
doe
thereby
proclaime
themselves
to
be
damnable
fooles
,
or
mad
men
,
or
worse
;
and
so
in
regard
of
the
damage
thereof
,
self-murder
is
to
be
abhorred
of
all
.
§.
7.
How
reason
condemnes
self-murder
.
It
remaines
,
that
it
be
demonstrated
by
reason
,
that
self-murder
is
wicked
and
unlawfull
;
and
that
no
man
may
kill
himselfe
upon
any
pretence
,
whereof
the
reasons
are
many
;
some
whereof
I
will
here
subjoyne
.
penally
;
naturally
and
morally
.
The
Apostle
calls
death
an
enemy
,
it
is
threatned
by
God
as
a
punishment
for
sin
:
it
is
privative
of
life
;
and
therefore
opposite
to
God
,
who
is
life
,
and
a
pure
act
of
eternall
living
.
Life
is
promised
as
a
blessing
,
and
in
that
respect
to
be
desired
and
imbraced
;
It
makes
us
by
our
vitall
being
,
conformable
to
the
first
being
,
and
capable
of
happinesse
.
or
spirituall
intelligences
,
as
Angels
,
are
neerer
to
God
,
than
rationall
creatures
on
earth
;
and
those
that
are
of
the
longest
lives
resemble
the
ancient
of
dayes
most
:
So
that
to
live
long
in
an
estate
of
neerest
proximity
to
God
every
man
should
affect
,
whereunto
self-murder
is
contrary
.
obedience
;
both
because
Gods
word
is
against
it
;
and
also
for
that
it
proceeds
from
desperation
,
and
mans
domineering
self
will
;
which
is
contrary
to
faith
and
holy
obedience
.
himselfe
;
because
wee
ought
to
doe
,
as
wee
would
be
done
to
,
which
is
the
summe
of
the
Law
and
the
Prophets
[
a
](A13280-e143800-b)
a
Mat.
7.12
.
:
our
judgement
and
practise
should
agree
.
But
no
man
rightly
disposed
in
his
wits
,
may
,
nor
can
advisedly
desire
,
or
endeavour
that
another
should
kill
him
;
or
that
he
should
kill
another
undeservedly
,
and
upon
private
motion
:
the
latter
is
literally
forbidden
by
the
sixth
Commandement
:
and
against
the
former
,
nature
,
and
religion
bids
,
and
armes
a
man
to
defend
himselfe
,
for
preservation
of
his
life
.
Nature
rightly
disposed
erres
not
in
,
and
about
its
proper
object
,
seeing
it
is
a
proper
judge
of
things
properly
belonging
to
it
,
and
is
from
God
,
and
not
contrary
to
his
Word
.
And
therefore
a
man
may
not
kill
himselfe
contrary
to
the
dictate
of
nature
.
God
;
for
the
Creator
and
creature
must
hold
proportion
together
;
and
our
happinesse
stands
in
our
likenesse
to
him
,
and
communion
with
him
,
1
Iohn
3.2
.
But
for
a
man
to
kill
himselfe
makes
him
most
unlike
to
God
,
both
by
his
sinne
,
and
also
by
the
effect
of
his
fact
.
For
,
for
a
man
by
his
own
hands
to
make
himselfe
not
to
be
,
is
contrary
to
him
,
who
hath
his
being
and
living
of
himselfe
,
and
doth
everlastingly
live
,
he
being
naturally
the
fountaine
of
life
:
and
his
living
and
essence
are
reciprocall
,
or
convertible
,
and
is
absolutely
immortall
;
and
so
,
the
more
that
any
preserves
their
lives
,
and
the
longer
they
live
,
the
liker
they
are
to
God
;
and
the
more
that
they
are
impotently
passive
,
and
the
sooner
they
cease
to
bee
,
the
unliker
they
are
to
God
.
The
being
and
living
of
creatures
,
is
the
ground
of
all
other
blessings
wherewith
they
are
,
or
can
be
indowed
;
therefore
no
man
should
kill
himselfe
,
when
death
deprives
him
of
so
much
good
.
naturall
blessing
that
God
bestowes
upon
us
,
which
is
our
life
,
and
be
thankfull
to
God
for
it
;
because
it
is
the
first
blessing
,
and
the
ground
of
all
the
rest
that
God
bestowes
upon
us
;
and
therefore
we
ought
most
to
abhorre
self-murder
,
because
it
is
most
contrary
to
life
.
harme
:
for
,
all
things
naturally
move
for
,
and
towards
their
owne
perfection
;
and
where
hurt
cannot
be
avoided
,
we
are
ever
to
choose
the
least
of
two
evills
of
punishment
.
But
,
to
kill
our selves
doth
us
the
greatest
harme
,
both
naturally
and
morally
;
because
it
makes
us
guilty
of
most
hainous
sin
;
and
subjects
us
to
most
fearefull
judgements
for
the
same
;
and
thereby
a
man
destroyes
his
owne
person
,
that
is
better
than
all
the
accidents
about
the
same
,
when
the
subject
and
adjuncts
are
contra-distinguished
.
Aristotle
sayes
,
that
death
is
the
last
of
terrible
things
,
and
the
greatest
evill
of
the
body
[
a
](A13280-e144600-b)
a
Vltimum
terribilium
&
corporis
maximum
malum
.
;
and
therefore
is
most
to
be
abhorred
,
specially
from
a
mans
owne
hands
.
freewill
;
but
dying
,
or
departing
out
of
this
life
is
not
left
,
or
subjected
to
the
freewill
and
lawfull
power
of
man
himself
,
to
die
when
,
and
as
he
list
;
no
more
than
it
is
subjected
to
his
freewill
to
make
himselfe
alive
againe
when
hee
is
dead
.
For
,
for
to
kill
and
make
alive
,
belongs
to
Gods
royall
prerogative
[
b
](A13280-e144740-b)
b
Transitus
de
hac
vita
ad
aliam
non
subjacet
libero
hominis
arbitrio
.
Thom.
Aqumas
.
1
Sam.
2
6.
:
but
as
man
is
onely
passive
in
the
latter
,
for
his
animation
;
so
should
he
be
in
the
former
,
that
he
may
not
wrong
his
preservation
.
contrary
to
pure
nature
;
Every
thing
naturally
loves
and
preserves
it selfe
.
But
to
kill
ones
selfe
,
is
most
contrary
to
pure
nature
;
for
as
Aristotle
,
lib.
2.
de
anima
,
sayes
,
generation
is
a
work
most
agreeable
to
nature
,
and
therefore
death
is
most
contrary
to
nature
,
which
it
doth
destroy
;
and
to
inflict
it
upon
a
mans
selfe
by
his
owne
hand
,
is
monstrous
cruelty
.
Augustine
bids
us
to
consider
how
great
a
good
thing
life
is
,
for
(
saith
he
)
it
is
better
to
be
,
and
to
be
miserable
,
than
not
to
be
at
all
;
therefore
,
both
those
that
are
happy
,
and
those
that
we
miserable
,
doe
desire
to
be
[
c
](A13280-e145040-b)
c
Consdera
quantum
bonum
est
vita
;
non
mesius
est
esse
,
&
miserum
esse
,
quam
non
esse
;
propterea
&
beati
,
&
miseri
appetunt
esse
.
August
.
l.
de
lib.
arb.
.
good
men
,
and
humane
and
ecclesiasticall
lawes
doe
condemne
:
but
all
these
doe
condemne
self-murder
,
and
self-murderers
.
The
Athenians
would
not
suffer
a
self-murderer
to
be
buried
in
their
territories
.
Plato
in
Phoedone
sayes
,
that
when
our
soules
are
given
us
to
keepe
,
we
must
not
thrust
them
out
of
doores
.
It
is
an
ill
recompense
,
when
a
man
hath
abused
his
soule
all
his
life
time
to
sin
,
at
last
by
a
self-murdering
hand
forcibly
to
expell
it
,
as
incestuous
Amon
served
his
sister
Tamar
in
most
ignominious
manner
[
a
](A13280-e145270-b)
a
2
Sam.
13.17
.
.
Philolaus
the
Pythagorean
,
speaking
against
self
murder
,
was
wont
to
say
(
as
he
is
cited
by
Plato
and
Tullie
in
his
Tusculan
questions
,
and
others
)
Divide
not
the
tree
,
or
ship
in
the
way
,
or
while
it
is
in
the
voyage
,
Ierome
upon
Ionas
sayes
,
that
it
is
not
our
duty
to
snatch
death
to
our selves
,
but
patiently
to
beare
it
[
b
](A13280-e145450-b)
b
Non
est
nos●ii
morte
arripere
,
sed
oblata
patienter
ferre
.
Decret.
2.
pars
causa
23.
c.
11.
when
it
comes
:
Which
sentence
is
so
memorable
,
that
it
is
inserted
into
the
Canon
Law
.
The
Canons
that
beare
the
name
of
the
Apostles
,
doe
call
those
that
geld
themselves
homicides
;
self
murderers
are
worse
;
and
therefore
homicides
in
the
highest
degree
.
The
first
Councell
of
Bracara
in
Spaine
,
about
the
time
of
the
Pope
Honorius
the
first
,
did
decree
,
that
for
those
that
doe
kill
themselves
,
either
by
weapon
,
or
by
poyson
,
or
by
casting
themselves
from
high
places
,
or
by
hanging
,
or
by
any
other
manner
of
violence
,
there
should
be
no
commemoration
made
of
them
in
the
oblation
,
.i.
of
prayer
,
or
sacrament
;
neither
should
their
bodies
be
conveyed
to
buriall
with
psalmes
and
solemnity
[
c
](A13280-e145690-b)
c
Placurt
qui
sibi
ipsis
,
aut
perfer●●●
aut
per
venenit
,
aut
per
praecipitium
;
aut
suspendium
;
aut
quoli●et
medo
violentiae
,
inferunt
mortem
:
nulla
pro
illis
in
oblatione
comemoratio
fictineque
cum
psalmis
ad
sepulturam
cadevera
enum
deducantur
.
:
but
they
are
excluded
from
Christian
buriall
;
which
also
is
assumed
and
established
in
the
Canon
law
[
d
](A13280-e145720-b)
d
Decret
secunda
part
.
causa
23.
c.
12.
seeing
self-murderers
doe
wilfully
deprive
the
living
of
their
company
,
it
is
just
that
the
living
should
deprive
them
of
all
honour
of
solemnity
,
and
place
of
buriall
;
holding
them
in
detestation
,
so
as
not
to
have
communion
with
them
after
death
in
any
thing
,
that
were
not
willing
to
continue
their
communion
with
the
living
in
this
world
:
and
so
by
that
act
,
they
die
cut
off
from
the
Church
,
as
excommunicate
ipso
facto
,
never
to
be
absolved
.
The
Civill
and
Common
Law
confiscates
the
estates
of
self-murderers
,
specially
for
three
reasons
.
sinnes
of
the
Parents
are
visited
upon
their
children
without
injustice
;
because
,
the
children
are
both
of
their
parents
naturall
substance
,
and
also
part
of
their
civill
;
that
so
affection
to
their
posterity
may
restraine
them
from
killing
themselves
.
[
a
](A13280-e146260-b)
a
A
privatione
ad
habitum
non
datur
regressus
.
:
but
when
a
man
hath
killed
himselfe
,
he
cannot
make
himselfe
alive
againe
,
that
hee
may
amend
the
errors
of
his
course
;
and
therefore
expedient
it
is
for
him
to
keepe
his
life
as
long
as
hee
can
,
when
hee
hath
it
.
Twelfthly
,
self
murder
is
condemned
by
Macrobius
and
Picolomineus
under
similies
:
as
,
a
servant
may
not
kill
himselfe
;
because
,
he
is
not
sui
juris
,
his
owne
.
but
also
,
by
covenant
and
redemption
,
we
may
not
kill
our selves
.
A
man
committed
to
prison
,
by
lawfull
and
just
authority
,
although
unjustly
,
may
not
make
an
escape
,
by
breaking
of
ward
,
to
prevent
punishment
;
because
,
thereby
he
condemnes
and
makes
himselfe
a
transgressor
,
and
worthy
of
punishment
:
neither
are
we
to
rid
our selves
out
of
this
life
of
troubles
,
into
which
God
hath
put
us
,
untill
he
shall
againe
himselfe
call
us
out
,
and
free
us
;
as
Paul
and
Silas
would
not
come
out
of
prison
,
untill
the
Magistrates
brought
them
out
,
that
had
put
them
in
[
a
](A13280-e146870-b)
a
Act.
16.37
,
39
.
[
b
](A13280-e146970-b)
b
Injussa
imperatoris
deserere
stationem
.
;
so
may
no
man
kill
himselfe
,
seeing
thereby
he
wrongs
God
,
that
is
his
Master
;
and
forsakes
the
place
and
condition
that
God
his
Commander
hath
set
him
in
,
there
to
serve
him
,
as
a
Souldier
in
this
world
,
during
his
good
pleasure
[
a
](A13280-e147040-b)
a
1
Tim.
1.18
.
.
August
.
de
.
C.D.
lib.
1.
c.
20.
Augustine
sayes
,
that
as
he
is
a
false
witnesse
as
well
,
and
rather
more
,
that
wittingly
deposes
salsely
against
himselfe
;
so
he
that
kills
himselfe
is
a
murderer
,
as
much
and
more
,
then
if
he
killed
another
man
.
as
to
kill
Wife
,
Husband
,
or
children
,
is
odious
;
but
self-murder
is
worse
,
because
it
is
neerest
a
mans
selfe
,
and
most
against
the
rule
.
understanding
,
whereby
the
conscience
being
convinced
,
it
inexcusably
condemnes
the
doers
of
them
;
which
also
are
most
within
the
power
of
man
to
resist
,
and
against
which
he
hath
most
helps
;
and
therefore
the
doing
of
them
imports
more
wilfulnesse
,
than
frailty
,
or
want
of
power
in
those
that
do
the
same
.
But
self-murder
is
a
sinne
of
this
kind
:
because
,
it
is
the
grossast
and
most
odious
sort
of
murder
that
can
be
,
and
therefore
most
to
be
shunned
.
worse
;
but
,
a
man
by
killing
himselfe
,
makes
an
exchange
for
the
worse
:
because
,
hee
gives
his
life
in
exchange
for
death
;
or
,
at
the
best
,
for
freedome
from
worldly
troubles
&
discontentment
;
which
is
a
price
farre
above
the
worth
of
the
purchase
;
and
God
never
allowed
of
this
kinde
of
truckage
,
nor
appointed
self-murder
to
be
the
means
of
any
good
;
but
thereby
men
cast
themselves
into
greater
misery
and
destruction
,
than
otherwise
they
should
ever
have
beene
subject
to
.
Blessed
is
that
servant
whom
his
Lord
,
when
hee
commeth
,
shall
finde
so
doing
[
a
](A13280-e147540-b)
a
Math.
24.46
.
.
But
a
self-murderer
,
in
his
act
of
killing
of
himself
,
can
neither
have
any
comfort
that
hee
is
in
the
estate
of
Gods
favour
;
nor
that
his
act
is
allowable
before
him
;
whose
law
thereby
hee
transgresses
with
a
high
hand
,
concluding
his
last
gaspe
with
an
act
of
horrible
sinne
;
having
his
soule
in
the
passing
thereof
out
of
his
body
,
filled
with
disordered
passions
and
perturbations
,
of
discontent
,
griefe
,
hatred
,
feare
,
diverted
upon
unlawfull
objects
and
acts
;
and
filled
with
horror
,
and
environed
with
devils
:
and
so
,
by
self-murder
the
soule
is
most
diverted
from
God
,
and
infected
;
when
the
same
should
be
most
neerely
converted
to
God
,
and
bee
best
fitted
and
perfited
for
him
at
death
;
that
,
by
the
hands
of
the
blessed
Angels
,
it
may
be
caryed
into
heaven
and
eternall
happinesse
.
transgressor
:
but
mans
power
over
himselfe
is
not
supreame
,
but
as
a
usu-fructuarie
,
he
hath
dominium
utile
,
profitable
dominion
of
himselfe
,
being
bound
by
God
his
highest
Lord
,
not
to
commit
waste
upon
himselfe
.
Lord
is
King
,
the
earth
may
be
glad
of
it
;
but
onely
to
take
the
profit
of
it
,
and
not
to
destroy
it
;
the
creatures
he
may
kill
for
to
enjoy
a
better
use
of
them
.
But
the
best
use
that
a
man
can
have
of
himselfe
,
is
by
his
life
,
and
not
by
his
death
;
and
therefore
,
he
is
to
avoid
self-murder
,
because
it
deprives
a
man
of
that
use
of
himselfe
,
for
which
God
hath
given
a
man
to
himselfe
.
As
the
wife
hath
not
power
of
her
owne
body
,
to
dispose
thereof
as
she
list
,
in
regard
of
that
interest
and
proprietie
that
her
husband
hath
over
her
;
so
cannot
man
do
with
himselfe
what
he
pleases
,
in
regard
that
we
are
the
members
of
Christ
his
body
and
spouse
[
a
](A13280-e148160-b)
a
Ephes.
5.23
,
24
,
and
therefore
are
subject
to
him
.
morall
actions
,
because
,
they
are
the
subjects
of
his
will
;
and
therefore
,
he
is
culpable
and
punishable
,
if
they
be
not
well
ordered
:
and
so
to
the
doing
only
of
that
,
which
hee
may
well
do
,
he
is
to
be
willing
;
and
therefore
to
kill
himselfe
hee
should
not
be
willing
;
because
,
hee
cannot
well
do
it
,
which
is
against
the
Law
both
of
God
,
and
of
nature
.
wicked
persons
,
and
their
names
execrable
in
the
Church
;
such
as
were
Saul
,
Ahitophel
,
Zimrs
,
Iudas
,
and
the
like
.
And
therefore
,
as
a
man
would
not
bee
ranked
with
them
,
nor
be
subject
to
their
infamie
in
this
world
,
nor
would
partake
with
them
in
their
estate
of
misery
and
damnation
in
the
world
to
come
,
so
he
should
be
most
carefull
that
he
have
no
communion
with
them
in
their
ill
courses
and
wretched
practises
in
this
world
;
specially
that
he
may
not
shut
up
his
life
with
them
in
the
same
damnable
manner
of
self
murder
.
For
any
godly
persons
that
have
killed
themselves
,
whose
names
are
under
a
charitable
censure
of
commendation
,
it
was
done
by
them
;
either
out
of
blamelesse
ignorance
of
the
morall
forme
of
the
fact
;
or
else
by
speciall
motion
of
the
holy
Spirit
warranting
them
to
do
what
they
did
[
b
](A13280-e148590-b)
b
Ex
ignorantia
intalpata
,
vel
motu
spectait
Spiritus
sancti
.
:
and
are
charitably
excused
or
commended
,
not
for
their
fact
of
killing
themselves
,
but
for
their
precedent
good
lives
,
and
for
their
heavenly
mindednesse
,
and
holy
dispositions
,
which
apparently
they
had
;
for
which
they
did
,
and
when
they
did
,
out
of
their
weakenesse
,
that
unlawfull
fact
:
extraordinary
and
exempt
cases
,
which
stand
upon
some
speciall
and
transcendent
circumstances
,
are
not
to
be
made
rules
and
precedents
,
nor
to
bee
imitated
,
for
,
and
in
ordinary
practise
;
none
can
dispense
,
or
make
exceptions
,
but
he
that
hath
power
over
the
Law
,
which
is
the
rule
of
our
lives
,
who
is
God
alone
.
Eighteenthly
,
self-murder
is
abominated
and
condemned
by
the
generall
verdite
of
the
furie
of
all
the
creatures
,
inanimate
and
irrationall
;
whose
universall
practise
,
for
self-preservation
,
utterly
condemnes
all
self-murderers
,
upon
natures
evidence
against
them
.
We
see
how
the
Hare
flees
before
the
Hound
,
and
useth
many
naturall
slights
and
stratagems
to
escape
the
danger
.
So
doth
the
Partridge
to
avoyd
the
talons
of
the
Falcon
;
yea
a
worme
trod
upon
,
turnes
againe
.
The
like
is
observable
also
in
senselesse
creatures
,
we
see
every
element
fleeing
from
its
contrary
,
to
the
place
of
the
conservation
of
it selfe
.
Yea
,
even
also
in
man
himselfe
,
it
is
apparent
how
nature
abhorres
and
shuns
self-murder
,
where
we
see
how
by
naturall
instinct
,
in
suddaine
perils
,
when
a
man
hath
leasure
to
thinke
of
avoyding
of
them
;
as
,
when
a
blow
is
suddenly
and
unexspectedly
reached
at
a
man
,
the
hand
,
naturally
,
and
of
it selfe
,
will
instantly
object
it self
,
to
save
life
:
which
demonstrates
that
for
a
man
to
turne
his
hands
against
himself
to
kill
himself
,
is
unnaturall
and
monstrous
.
indowments
,
abilities
,
and
meanes
,
that
man
hath
naturally
to
preserve
himselfe
and
his
life
,
utterly
condemnes
his
self-killing
,
as
impious
and
monstrous
.
For
,
first
,
he
is
indowed
with
self-love
;
every
man
naturally
is
a
friend
to
himselfe
;
sayes
the
Philosopher
[
a
](A13280-e149190-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
;
whereby
every
man
may
have
a
desire
to
preserve
himselfe
.
Secondly
,
man
is
indowed
with
feare
of
whatsoever
may
hurt
or
destroy
him
.
Feare
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
certaine
preservative
,
whereby
men
labour
to
preserve
themselves
.
Thirdly
,
man
is
qualified
and
furnished
with
understanding
and
memory
,
which
gives
knowledge
and
experience
,
whence
flowes
the
morall
habit
of
prudence
,
by
which
man
is
enabled
both
to
foresee
,
and
to
prevent
dangers
,
and
to
be
Iudge
and
Master
of
his
owne
actions
,
for
his
owne
good
and
preservation
;
so
that
a
man
cannot
kill
himselfe
without
being
self-condemned
,
in
the
doing
of
the
act
,
contrary
to
naturall
instinct
,
to
reason
,
and
to
all
the
indowments
and
meanes
that
he
hath
to
the
contrary
;
and
must
perish
without
all
plea
of
excuse
.
I
will
conclude
the
arguments
against
self-murder
,
with
the
grave
and
most
serious
judgement
and
determination
of
Iosephus
,
disswading
his
Countrey-men
from
the
same
;
Wherefore
,
ô
my
friends
,
(
quoth
he
)
are
wee
become
murderers
of
our selves
?
Wherefore
doe
we
make
war
betweene
things
so
united
,
as
are
the
soule
and
the
body
?
If
the
Romans
(
our
adversaries
)
thinke
good
to
spare
their
enemies
,
should
not
we
think
it
good
likewise
to
spare
our
owne
selves
?
—
it
is
meere
folly
to
do
that
to
our
owne
selves
,
for
which
we
sight
against
our
enemies
.
—
He
is
not
onely
to
be
judged
a
coward
,
who
refuseth
to
die
,
when
need
requireth
;
but
aelso
he
that
will
die
when
no
need
urgeth
.
—
Shall
we
make
that
certaine
to
our selves
,
that
wee
feare
at
our
enemies
bands
?
You
will
say
it
is
the
part
of
him
that
is
valiant
to
kill
himselfe
:
nay
truly
,
it
is
the
part
of
a
very
coward
.
For
,
I
thinke
him
to
bee
a
timorous
sea-man
,
who
perceiving
a
tempest
coming
,
before
it
fall
,
sinketh
the
ship
wherein
he
is
.
Moreover
,
it
is
against
the
Law
of
nature
,
and
the
nature
of
all
creatures
to
kill
themselves
;
and
thereby
wee
should
commit
a
hainous
crime
against
God
:
there
is
no
living
creature
that
of
his
owne
seeking
would
willingly
die
:
for
,
every
one
feeleth
in
himselfe
the
strong
and
forcible
law
of
nature
,
whereby
they
desire
to
live
:
and
for
this
cause
wee
judge
them
for
our
enemies
,
that
seeke
to
take
it
from
us
;
and
doe
punish
them
that
doe
take
it
indeed
.
And
doe
you
thinke
it
is
not
a
greater
contempt
of
God
for
a
man
to
despise
his
gift
?
For
,
we
of
him
received
our
first
beeing
,
and
from
him
let
us
expect
our
ending
.
The
body
is
mortall
,
framed
of
corruptible
matter
;
but
our
soules
are
immortall
,
and
there
is
a
little
part
of
God
placed
in
our
bodies
.
If
any
one
abuseth
that
which
another
man
putteth
him
in
trust
with
,
presently
we
thinke
him
a
perfidious
and
wicked
man
:
and
shall
we
thinke
,
that
if
we
cast
away
out
of
our
bodies
that
which
God
hath
put
us
in
trust
withall
and
placed
in
the
same
,
that
he
shall
not
know
of
it
,
whom
we
have
so
abused
?
we
hold
those
slaves
worthy
to
be
punished
,
that
run
away
from
bad
masters
:
and
shall
not
we
then
be
held
for
impious
,
who
flee
from
so
good
a
master
as
God
is
?
doe
you
not
know
that
they
who
according
to
the
Law
of
nature
depart
out
of
this
life
,
and
render
that
to
God
,
which
they
received
of
him
,
when
he
who
gave
it
requires
it
,
shall
leave
behind
them
a
perpetuall
name
to
their
posterity
and
family
?
And
that
unto
those
soules
who
are
obedient
to
their
Creator
when
he
calls
them
,
he
gives
a
holy
and
sacred
mansion
in
heaven
?
and
that
they
who
wrought
their
owne
death
,
goe
into
dark
hell
?
and
that
God
punisheth
this
their
offence
upon
all
their
posterity
?
Hence
it
is
that
God
is
displeased
therewith
,
and
it
is
forbidden
by
our
most
wise
Law
giver
.
For
,
if
any
amongst
us
kill
themselves
,
it
is
decreed
that
till
the
Sunne
goe
downe
they
shall
be
unburyed
;
yet
we
hold
it
lawfull
to
bury
our
enemies
.
Other
nations
cause
their
right
hands
to
be
cut
off
,
who
have
killed
themselves
;
Iudging
that
as
the
soule
thereby
was
made
a
stranger
to
the
body
,
even
so
by
that
fact
was
the
hand
made
a
stranger
unto
it
.
Thus
farre
Iosephus
.
§.
8.
Of
certaine
uses
.
The
uses
,
or
observations
from
all
these
arguments
,
proving
the
unlawfulnesse
of
self-murder
,
are
three
.
First
,
hereby
we
may
see
the
bainousnesse
and
damnablenesse
of
self-murder
.
For
,
the
more
lawes
that
any
sin
transgresses
,
the
greater
it
is
;
and
the
more
directly
,
and
in
the
higher
degrees
it
violates
those
lawes
;
and
the
more
and
eminenter
the
persons
bee
that
it
wronges
,
and
the
more
and
greater
the
reasons
be
,
that
are
against
it
,
the
more
grievous
it
is
.
Self-murder
transgresses
the
lawes
of
God
,
of
nature
and
of
men
:
it
is
against
them
in
their
most
prime
and
literall
sense
;
so
smiting
justice
spightfully
on
the
face
of
it
:
it
is
against
God
,
and
against
men
;
it
is
against
all
publicke
bodyes
of
society
,
and
against
every
private
person
:
it
is
against
heaven
,
and
against
earth
;
it
empties
these
to
fill
hell
:
in
so
much
that
well
it
may
be
a
question
,
or
rather
a
certaine
conclusion
,
that
not
any
who
hath
true
grace
,
can
in
its
full
formality
,
commit
this
sinne
;
neither
any
that
doth
so
perpetrate
this
sinne
can
be
saved
.
holding
of
the
truth
in
unrighteousnesse
:
[
a
](A13280-e150230-b)
a
Rom.
1.18
.
opposing
,
checking
and
withstanding
the
graces
and
worke
of
God
in
him
,
and
by
others
,
which
tend
to
,
and
labour
for
his
preservation
:
and
for
his
abusing
and
perverting
of
Gods
ordinances
,
and
blessings
,
to
his
owne
destruction
:
so
that
in
spight
of
heaven
and
earth
,
hee
will
not
be
saved
:
but
in
a
high
and
uncontrouleable
manner
will
domineere
;
to
over-rule
all
things
according
to
his
owne
peevish
self-will
,
to
his
owne
wicked
ends
and
ruine
,
that
safety
may
not
save
him
:
having
heaven
and
earth
;
God
and
Angells
;
men
and
himselfe
against
himselfe
.
reasonable
creatures
and
Christians
,
it
concernes
us
that
we
doe
nothing
contrary
to
reason
and
religion
;
but
that
we
doe
advise
with
,
and
frame
all
our
courses
according
to
the
same
:
that
,
being
in
qualification
,
men
,
and
in
profession
Christians
;
we
may
not
,
in
degenerate
manner
,
bee
in
our
practice
worse
than
brute
beasts
,
or
incarnate
devils
;
who
will
not
be
divided
against
themselves
,
or
destroy
themselves
.
[
a
](A13280-e150490-b)
a
Math.
12.26
.
Now
,
we
see
that
there
is
no
one
point
that
hath
more
reason
&
religion
against
it
,
than
self-murder
hath
;
&
therefore
,
one
might
think
that
there
is
no
feare
that
any
Christian
creature
should
bee
in
danger
of
it
:
but
alas
,
the
devill
labours
to
make
men
break
their
necks
over
the
highest
rocks
;
that
so
they
may
be
unrecoverable
;
when
they
shal
have
climbed
&
past
over
so
many
obstacles
&
lets
of
arguments
;
&
over
the
top
of
them
all
have
cast
themselves
headlong
into
the
gulph
of
self-murder
.
And
man
,
that
is
a
rationall
creature
,
having
transgressed
and
rejected
the
direction
and
command
of
reason
and
religion
,
is
subject
to
breake
out
into
the
most
damnable
exorbitances
,
and
unbounded
excesses
;
having
nothing
left
to
stay
him
from
comming
into
most
horrible
extremities
:
and
therefore
,
to
be
preserved
from
self-murder
,
it
is
requisite
to
keep
our selves
,
and
our
courses
within
the
compasse
of
sound
reason
and
true
religion
.
CHAP.
18.
Whether
all
self-murderers
bee
damned
everlastingly
,
with
the
Devill
in
hell
.
§.
1.
Of
the
extent
of
self-murder
to
the
soules
hurt
.
I
will
begin
and
shew
,
that
the
execrable
fact
of
detestable
self-murder
concernes
not
onely
the
body
,
the
life
and
substance
whereof
it
destroyes
;
but
also
it
specially
,
in
a
higher
nature
,
touches
the
soule
;
both
in
polluting
of
it
with
a
most
shamefull
and
odious
sinne
:
and
also
,
by
thrusting
of
it
out
off
its
bodily
habitation
and
condition
;
wherein
it
was
placed
,
and
injoyed
peaceable
possession
by
God
himselfe
;
and
where
it
might
doe
good
;
and
get
grace
and
salvation
;
most
wretchedly
and
desperately
expelling
it
to
its
unavoydable
place
of
the
darkest
hell
and
everlasting
destruction
.
It
respects
not
onely
this
life
present
,
whereof
,
and
of
all
blessings
and
comforts
in
this
world
it
utterly
deprives
the
man
that
commits
it
:
but
also
,
it
farre
more
neerely
concernes
a
mans
future
and
eternall
estate
in
the
world
to
come
;
wherein
a
self-murderer
debarres
himselfe
from
all
beatificall
happinesse
,
&
subjects
himself
to
everlasting
misery
,
by
that
woefull
exchange
.
life
:
but
that
they
may
order
all
their
wayes
and
actions
so
,
as
the
same
may
not
prejudice
,
but
advantage
the
good
of
their
soules
;
and
advance
them
to
,
and
in
the
estate
of
glory
.
mad
Atheists
.
§.
2.
That
all
that
kill
themselves
are
not
properly
Self-murderers
,
nor
in
their
estate
of
damnation
.
finall
estate
of
self-murderers
,
whether
they
bee
all
damned
in
hell
;
or
any
of
them
saved
in
heaven
;
we
are
first
to
consider
that
all
that
fall
by
their
owne
hands
,
or
meanes
are
not
self-murderers
;
as
hath
beene
formerly
shewed
in
divers
exempt
cases
in
the
chapter
of
direct
bodely
self-murder
;
Whereupon
,
not
only
by
the
verdict
of
divine
reason
;
but
even
also
by
the
Courts
of
humane
Iudicature
,
about
feloes
de
so
,
such
are
acquitted
,
as
are
expressed
,
Chap.
12.
§
.
5.
In
the
exempt
cases
.
As
if
a
Child
kill
it selfe
,
that
hath
not
attained
to
age
of
discretion
,
or
to
use
of
reason
;
or
,
if
a
man
,
or
woman
kill
himselfe
,
that
is
an
Ideote
,
or
naturall
foole
;
or
is
mad
,
constantly
,
or
in
a
fit
of
Lunacie
;
or
of
a
Fever
;
or
Calenture
;
or
in
a
fit
of
Phrensie
(
how
ever
involuntarily
contracted
;
)
or
by
mischance
;
no
Court
of
equity
,
or
Iustice
,
in
advised
well
informed
proceeding
,
will
condemne
such
an
one
for
a
self
murderer
;
and
accordingly
so
dispose
of
his
body
,
and
goods
,
as
of
self-murderers
.
For
,
for
them
to
exempt
such
from
the
number
and
censures
of
self-murderers
,
their
reason
is
good
,
because
,
it
is
most
inbumane
and
unreasonable
so
ignominiously
to
condemne
and
censure
persons
for
self-murderers
;
whose
case
deserves
pitty
and
commiseration
,
for
their
lamentable
suffering
;
both
in
their
death
,
and
also
in
that
evill
of
calamity
,
which
is
the
cause
of
it
;
against
,
or
(
at
least
)
without
the
free
consent
of
their
wills
;
and
therefore
,
to
punish
a
fact
neither
of
their
proper
effecting
,
nor
advised
approving
,
by
addition
of
more
misery
,
were
most
unjust
.
Hereupon
it
necessarily
followes
,
that
the
persons
justly
acquitted
and
exempted
from
the
number
and
censure
of
self-murderers
,
by
the
verdict
and
Judgement
of
men
;
as
such
to
whom
usually
the
Church
grants
communion
of
Christian
buriall
,
with
other
priviledges
of
holy
Church
,
after
their
death
;
cannot
in
charity
be
denyed
by
it
,
the
happinesse
of
salvation
.
§.
3.
That
proper
and
direct
self-murderers
are
all
reprobates
,
and
without
the
state
of
grace
.
self-murderers
:
But
those
only
that
out
of
deliberate
Iudgement
,
doe
advisedly
,
wittingly
and
willingly
kill
themselves
;
contrary
to
the
meanes
and
power
,
that
they
have
to
the
contrary
;
if
they
list
to
use
the
same
,
as
they
might
;
of
these
I
say
and
doe
peremptorily
conclude
,
that
they
all
,
and
every
of
them
that
so
murder
themselves
;
are
certainly
,
and
infallibly
damned
soule
and
body
for
evermore
without
redemption
;
which
I
will
pregnantly
prove
by
five
strong
and
undenyable
arguments
,
and
reasons
.
For
,
both
the
transcendent
greatnesse
of
that
sinne
of
self
murder
,
in
it selfe
,
and
perfect
forme
considered
,
and
in
all
the
circumstances
thereof
,
for
manner
of
doing
of
it
;
And
also
,
the
full
measure
of
the
wills
exorbitancy
in
a
plenary
consent
,
and
the
indivertible
indeavours
of
the
minde
,
and
all
the
powers
and
faculties
of
these
self
murderers
presumptuously
to
doe
this
vile
execrable
act
,
against
all
resistance
and
helps
to
the
contrarie
;
is
such
as
cannot
be
incident
to
any
godly
body
that
shall
be
saved
.
And
also
,
their
wills
are
brought
under
such
conformity
to
the
rule
and
command
of
God
,
and
of
his
spirit
;
and
all
their
powers
,
faculties
,
and
dispositions
,
are
in
some
measure
,
so-inclined
to
goodnesse
,
and
divine
obedience
;
that
they
can
never
transgresse
into
any
odious
grosse
sin
,
without
far
more
reluctancy
,
opposition
,
and
hinderance
in
themselves
against
it
;
from
light
of
Iudgement
,
divine
restraint
;
and
from
antipathy
of
renewed
inclination
,
than
can
be
in
any
that
is
wicked
,
or
unconverted
;
who
running
in
an
unregenerate
estate
,
with
such
a
full
Careere
sometimes
upon
the
rock
of
self-murder
;
doe
therein
outstrip
others
so
farre
,
that
they
overshoote
themselves
beyond
all
bounds
of
salvation
;
and
are
all
certainly
damned
,
even
in
the
judgement
of
men
here
on
earth
;
who
have
no
better
esteeme
of
them
,
but
as
of
damned
Reprobates
,
who
by
their
owne
meanes
and
procurement
,
perish
for
ever
,
not
onely
by
and
for
the
odious
act
of
murdering
themselves
;
but
together
with
that
,
for
their
former
wicked
impenitent
life
,
and
are
not
saved
;
principally
for
their
unbeliefe
:
as
our
Saviour
Christ
saith
,
He
that
beleeveth
not
,
is
condemned
already
[
a
](A13280-e152440-b)
a
Ioh.
3.18
.
.
§.
4.
Of
the
examples
of
self-murderers
in
Scripture
.
The
second
argument
,
proving
that
all
proper
self-murderers
are
damned
;
is
,
the
examples
of
those
recorded
in
the
Scriptures
,
who
did
murder
themselves
:
as
,
Saul
,
Ahitophel
,
Zimri
,
Iudas
&c.
that
were
all
reprobates
and
damned
persons
.
So
that
,
by
induction
of
particular
self-murderers
in
Scripture
,
who
were
all
reprobates
and
damned
,
we
may
safely
conclude
,
that
no
self-murderer
is
,
or
can
be
saved
;
seeing
there
can
no
Authentick
instance
be
given
of
any
such
,
that
ever
was
saved
.
And
therefore
,
we
should
not
be
conformable
to
those
in
their
damnable
practise
,
with
whom
wee
would
not
communicate
in
their
last
and
finall
estate
of
everlasting
damnation
:
but
of
this
see
more
,
cap.
15.
§.
23.
cap.
17.
§.
7.
argument
17.
§.
5.
Self-murder
is
a
sin
transcendent
beyond
Law
and
mercy
.
The
third
reason
and
ground
,
whereupon
it
is
evident
,
that
no
self-murderer
can
be
saved
,
but
are
all
damned
,
is
the
very
nature
of
this
horrible
sinne
of
self-murder
it
selfe
,
taken
in
the
full
latitude
thereof
,
in
manner
and
forme
of
the
greatest
anomie
and
enormity
of
it
,
The
reason
whereof
is
this
;
by
the
Gospell
,
God
offers
mercy
,
upon
repentance
,
to
those
onely
,
that
transgresse
against
the
Law
of
naturall
reason
,
and
of
the
positive
Commandements
of
God
,
in
those
kindes
and
degrees
of
sinnes
,
the
highest
and
most
grievous
whereof
exceeds
not
,
nor
transcends
the
utmost
limits
and
bounds
of
that
,
which
humane
reason
properly
,
and
Gods
Law
expresly
forbids
and
condemnes
,
and
whereof
instances
may
be
given
,
that
some
in
that
estate
,
or
in
one
parallel
to
it
,
have
repented
and
beene
saved
.
These
limits
of
mans
pardonable
sins
,
are
those
lawes
of
reason
,
or
of
Divine
imposition
,
which
are
proportionable
,
and
reciprocally
proper
for
men
,
binding
them
onely
to
keepe
them
;
(
as
every
kinde
of
creatures
are
bound
by
their
owne
proper
lawes
;
and
the
universe
by
the
lawes
that
binds
the
whole
and
all
its
parts
;
)
beyond
or
above
the
height
of
enormitie
forbidden
directly
by
them
,
for
men
to
transgresse
;
they
wrong
and
overthrow
what
they
can
,
the
very
being
and
happinesse
both
of
the
Creature
and
Creator
;
in
which
excesse
of
iniquity
,
beyond
the
highest
kinds
and
degrees
directly
forbidden
in
the
Law
,
there
is
no
salvation
to
be
had
:
because
,
in
that
case
,
men
are
without
and
beyond
the
highest
expresse
extent
of
the
lawes
proper
to
men
;
for
breaches
whereof
,
mercy
may
be
had
by
the
Gospell
.
The
sinne
of
self-murder
is
forbidden
by
Gods
Law
:
Thou
shalt
do
us
murder
.
Whereunto
it
belongs
only
by
reduction
and
Analogie
,
or
proportion
that
it
hath
to
murder
,
and
not
properly
,
but
is
a
namelesse
sinne
,
properly
belonging
to
a
more
universall
and
higher
Law
,
that
concernes
God
himselfe
,
and
the
frame
of
the
Creation
:
the
transcendency
of
which
sin
puts
the
doers
thereof
,
without
the
pale
of
mercy
.
§.
6.
Self-murderers
want
true
repentance
.
The
fourth
reason
and
argument
,
whereupon
it
is
evident
,
that
all
proper
self-murderers
,
in
that
transcendent
extent
and
forme
,
spoken
of
before
,
cannot
be
saved
,
but
are
all
damned
;
is
their
want
of
true
repentance
for
their
sinnes
:
without
which
there
can
be
no
salvation
.
But
,
if
it
be
neither
way
in
them
,
then
it
cannot
be
in
them
at
all
,
but
it
is
neither
way
in
them
,
ergo
.
First
,
habituall
repentance
they
cannot
have
;
because
,
it
is
a
penitent
disposition
,
that
must
be
either
infused
by
the
holy
Spirit
;
or
acquired
and
purchased
,
by
frequent
acts
and
practise
of
repentance
:
but
,
neither
doth
the
holy
Ghost
indow
such
with
the
habituall
disposition
of
true
repentante
;
because
,
it
is
an
Evangelicall
grace
whereof
sinners
of
that
transcendencie
beyond
the
Law
are
not
capable
;
and
where
it
is
,
it
is
accompanied
with
the
body
of
other
saving
graces
,
which
all
such
persons
do
want
:
nor
yet
have
they
got
habituall
repentance
,
by
their
long
and
constant
practise
thereof
;
seeing
such
do
alwaies
live
impenitent
wretches
in
their
sins
,
without
godly
remorse
and
new
life
.
divine
principle
within
them
,
whereby
they
may
be
able
to
do
it
,
and
also
some
blessed
meanes
of
Gods
ordination
,
to
exuscitate
and
stirre
up
that
power
into
act
:
the
former
a
self-murderer
hath
not
;
for
the
latter
,
God
never
ordained
vile
self-murder
to
be
a
meanes
of
a
self-murderers
repentance
;
neither
attends
such
mens
leisure
,
to
give
them
repentance
,
when
they
list
;
who
would
not
repent
at
his
call
.
By
the
transcendency
of
their
sin
,
these
self-murderers
over-set
themselves
,
beyond
the
pitch
of
recovery
.
And
if
any
such
should
happen
to
have
time
,
betweene
his
vile
act
and
his
expiration
,
his
sorrow
for
such
an
extraordinary
and
odious
fact
cannot
be
true
saving
repentance
:
because
,
repentance
in
such
extremities
,
and
also
late
,
where
there
is
no
time
to
trie
,
and
give
proofe
of
the
soundnesse
of
it
,
is
forced
,
and
rarely
true
,
and
also
repentance
for
one
grosse
fact
,
or
for
a
few
,
is
not
sound
,
nor
sufficient
for
salvation
;
where
a
man
stands
guilty
and
impenitent
for
abundance
of
other
finnes
and
corruptions
,
whereof
he
ought
to
repent
,
as
well
as
of
the
other
.
And
when
and
where
was
it
ever
knowne
certainly
,
that
any
such
transcendent
self-murderer
did
savingly
repent
,
although
he
had
time
betweene
the
blow
and
his
departure
?
And
therefore
,
as
no
proper
and
transcendent
self-murderer
doth
,
or
can
truly
repent
,
so
can
he
not
be
saved
,
but
is
damned
,
by
and
upon
accomplishment
of
that
enormious
and
odious
fact
.
§.
7.
The
Churches
Iudgement
of
self-murderers
.
The
fifth
and
last
argument
,
that
makes
it
apparent
that
no
proper
self-murderer
is
saved
,
is
the
ancient
and
constantly
continued
Iudgement
of
the
Church
touching
the
finall
estate
of
such
persons
,
which
is
expressed
by
her
order
and
practise
,
in
excluding
them
from
the
priviledges
of
Christian
buriall
,
as
hath
beene
formerly
said
[
a
](A13280-e154140-b)
a
Chap.
17.
§.
7.
Argument
9.
;
that
she
will
neither
permit
,
nor
allow
that
their
bodies
shall
be
brought
to
the
grave
with
Christian
solemnity
;
as
,
with
ringing
of
Bells
,
or
singing
of
Psalmes
,
or
the
like
:
nor
that
they
shall
be
interred
or
buried
in
consecrate
ground
or
Christian
buriall
,
Their
wills
she
makes
void
,
as
of
persons
that
,
having
cast
away
their
soules
,
have
nothing
left
,
nor
power
to
dispose
of
any
thing
,
she
deemes
it
unreasonable
for
such
to
have
their
wills
stand
,
who
do
,
in
so
high
a
degree
,
withstand
and
counterveen
the
will
of
God
.
divine
service
,
(
as
anciently
the
manner
was
to
deale
with
those
,
of
whose
salvation
shee
did
not
despaire
.
)
That
by
this
omission
it
might
be
manifest
,
how
shee
abhorred
self-murderers
,
and
their
vile
practise
,
and
that
their
names
might
bee
extinct
,
and
rot
,
whose
soules
shee
conceived
were
damned
:
she
would
not
have
them
remembred
,
or
registred
by
her
to
their
honor
,
that
were
so
dead
;
or
to
the
comfort
of
the
living
,
either
in
regard
of
the
fact
,
or
in
respect
of
the
finall
estate
of
the
persons
,
whose
names
she
conceives
are
razed
out
of
the
booke
of
life
.
For
,
if
so
bee
that
the
Church
did
,
in
charity
,
conceive
that
the
soules
of
any
proper
self-murderers
had
communion
after
death
,
in
place
,
state
and
blessednesse
,
with
the
soules
of
those
that
are
saved
;
why
then
should
shee
,
or
could
shee
justly
exciude
the
bodies
of
those
self-murderers
from
communion
,
in
Christian
buriall
,
with
the
bodies
of
the
godly
,
and
heires
of
salvation
?
And
,
if
the
Church
had
any
hope
of
the
salvation
of
self-murderers
,
why
should
she
deny
the
use
of
those
meanes
of
solemnities
,
of
reading
of
Scripture
,
of
saying
godly
prayers
,
and
of
making
honourable
commemorations
of
their
names
in
publick
divine
assemblies
and
service
,
whereby
the
Church
her self
might
be
comforted
,
and
also
the
disconsolate
friends
of
such
parties
might
be
cheered
,
touching
the
goodnesse
of
the
finall
estate
of
such
self
murderers
?
Why
should
the
Church
deny
any
of
her
common
priviledges
to
any
that
she
conceives
to
inherit
the
priviledge
of
enjoying
the
kingdome
of
Heaven
?
it
cannot
be
done
,
only
for
terror
to
the
living
,
that
they
may
not
dare
to
do
the
like
;
because
,
the
Church
,
the
pillar
and
ground
of
truth
[
a
](A13280-e154720-b)
a
1
Tim.
3.15
.
,
will
not
do
so
much
wrong
and
injustice
to
the
dead
,
to
effect
any
good
;
for
doing
whereof
she
hath
other
,
and
those
warrantable
meanes
sufficient
;
yea
,
even
the
Roman
Church
leaves
no
place
of
hope
for
self-murderers
,
so
much
as
in
purgatory
;
but
abandons
them
all
to
hell
without
redemption
,
by
all
which
the
Church
makes
it
manifest
,
that
it
is
her
Judgement
that
none
such
are
saved
;
but
are
all
damned
:
whose
very
externall
goods
are
judged
,
by
the
Church
and
Common-wealth
,
to
be
execrable
;
and
,
in
that
respect
,
are
made
a
deodand
.
And
therefore
,
upon
all
the
foresaid
reasons
,
and
arguments
,
I
conclude
that
no
proper
self-murderer
,
in
manner
aforesaid
,
can
be
saved
,
but
are
all
damned
.
§.
8.
Of
certaine
uses
.
use
;
,
that
none
but
reprobates
and
damned
persons
do
breake
out
into
this
transcendent
,
direct
and
proper
self-murder
:
so
that
,
it
is
proper
only
for
reprobates
and
damned
persons
to
do
it
,
in
the
perfit
height
,
and
greatest
enormity
of
it
;
and
is
not
incident
to
any
good
body
that
shall
be
saved
,
to
do
it
,
in
that
manner
.
§.
9.
Certaine
objections
answered
;
and
first
touching
the
nature
of
self-murder
.
The
first
of
them
may
be
pretended
to
be
taken
from
the
nature
of
self-murder
,
alledging
that
the
same
is
not
so
hainous
a
sinne
,
but
that
the
doers
thereof
may
bee
saved
.
holy
Ghost
is
called
a
sinne
unto
death
[
a
](A13280-e155250-b)
a
1
Joh.
5.16
.
,
which
never
shall
be
pardoned
[
b
](A13280-e155270-b)
b
Mat.
12.31
.
.
Self-murder
is
not
that
sinne
,
and
therefore
may
seeme
to
bee
pardonable
,
and
the
doers
thereof
saved
.
And
of
the
sinnes
committed
against
the
Law
,
some
(
as
spitefull
blasphemy
against
the
Majesty
of
God
,
and
the
like
;
)
may
in
the
true
nature
of
them
seeme
to
be
more
hainous
than
self-murder
;
both
,
in
regard
of
their
more
direct
and
malignant
opposition
against
God
:
and
also
for
their
greater
distance
in
nature
from
pardon
.
answer
,
first
,
touching
the
argument
taken
from
the
sin
against
the
holy
Ghost
,
it
is
to
be
considered
that
,
that
sin
is
unpardonable
,
and
they
damned
that
do
it
,
onely
in
respect
of
that
desperate
opposition
,
whereby
the
committers
of
it
do
spitefully
oppose
and
reject
Christ
and
his
Gospell
,
the
very
only
meanes
whereby
they
can
be
saved
;
so
that
there
remaines
no
further
,
or
other
way
,
or
help
for
salvation
;
and
also
because
,
that
sinne
is
ever
infallibly
accompanied
with
finall
impenitency
;
which
alwaies
makes
a
man
uncapable
of
grace
and
salvation
,
which
none
can
have
but
true
penitents
.
holy
Ghost
,
in
respect
whereof
it
damnes
,
and
is
unpardonable
;
which
is
both
finall
impenitency
,
in
regard
that
a
self-murderer
,
by
that
sinne
in
the
perfection
of
the
anomie
of
it
,
doth
so
indispose
himselfe
,
and
shuts
up
and
ends
his
life
by
,
and
in
such
a
horrible
transgression
,
that
hee
cannot
possibly
repent
,
nor
consequently
bee
saved
.
And
also
,
equivalent
and
answerable
to
that
spitefull
rejection
of
Christ
,
his
grace
,
and
Gospell
,
in
the
sin
against
the
holy
Ghost
,
by
the
living
;
there
is
in
self-murder
the
cutting
off
of
one selfe
(
by
his
owne
hands
in
this
death
,
)
from
grace
and
salvation
,
to
be
gotten
only
in
,
and
by
life
.
So
that
,
in
these
respects
,
self-murder
is
as
certainly
damnable
,
and
the
doers
thereof
reprobated
,
as
is
the
sin
against
the
holy
Ghost
,
and
the
committers
thereof
.
For
,
although
of
the
sin
against
the
holy
Ghost
it
be
precisely
said
,
that
it
shall
never
be
forgiven
,
and
that
the
committers
thereof
are
certainely
damned
;
yet
,
it
is
neither
said
,
nor
is
true
that
none
,
but
sinners
against
the
holy
Ghost
,
have
their
sinnes
not
forgiven
to
them
,
and
are
damned
,
seeing
the
contrary
is
abundantly
certaine
;
and
the
wicked
quality
,
and
impenitent
disposition
of
some
persons
,
so
depraved
and
vitiated
by
their
sins
,
makes
the
same
to
be
in
them
unpardonable
;
which
brings
them
to
the
same
finall
state
with
sinners
against
the
holy
Ghost
;
it
matters
little
for
a
mans
comfort
,
that
is
to
be
put
to
death
,
whether
he
be
hanged
for
felonie
,
or
for
burglarie
,
seeing
for
either
of
them
his
death
is
the
same
.
transcendent
sinne
,
as
hath
beene
shewed
in
the
third
reason
;
transcedents
are
ever
larger
and
greater
than
subordinates
;
and
it
is
a
sinne
condemnable
by
more
,
and
stronger
reasons
and
arguments
,
than
any
other
sinne
committed
against
and
within
the
compasse
of
the
Law
:
as
the
same
is
more
grievously
injurious
to
more
objects
,
and
transgresses
more
Lawes
,
naturall
,
divine
,
and
humane
;
and
therefore
,
it
must
needs
be
the
greater
sinne
.
Also
the
estimate
of
the
greatnesse
and
unpardonablenesse
of
sinnes
as
they
are
in
offenders
,
is
not
wholly
to
be
made
by
consideration
of
their
abstract
nature
;
but
specially
the
same
is
to
bee
made
by
the
quality
and
disposition
of
the
committers
of
them
,
whose
personall
and
actionall
circumstances
in
doing
of
them
,
much
aggravats
,
or
extenuats
the
same
.
For
,
pardon
,
or
not
pardon
of
sins
depends
more
upon
the
penitencie
,
or
impenitency
of
the
offenders
,
than
upon
the
nature
of
their
sins
;
absolutly
and
abstractly
considered
,
the
fact
of
self
murder
is
such
a
sinne
,
as
no
man
penitently
disposed
can
commit
,
and
it
cuts
him
(
that
doth
it
)
off
finally
from
all
repentance
,
and
consequently
from
salvation
.
Law
,
self-murder
is
most
dangerous
and
pernicious
for
a
mans
soule
,
to
bring
it
to
damnation
:
both
because
,
it
excludes
all
care
,
and
meanes
of
a
mans
salvation
,
which
if
a
self-murderer
did
regard
,
he
would
not
venture
in
the
last
period
of
his
life
,
upon
a
course
so
contrary
to
it
;
and
also
,
it
puts
the
self-murderer
into
such
an
estate
and
disposition
of
sinfulnesse
and
aversenesse
from
God
and
his
will
,
in
pursuing
of
his
owne
wicked
lust
,
that
he
is
not
,
nor
can
be
capable
of
grace
,
nor
is
in
the
way
of
salvation
,
whereunto
self-murder
is
most
contrary
,
by
his
last
act
of
horrible
sin
,
in
the
closure
of
his
life
.
And
therefore
,
it
is
apparent
that
,
for
any
thing
in
this
objection
alledged
,
there
is
nothing
from
the
nature
of
the
sin
of
self-murder
,
properly
so
called
,
that
can
give
any
comfort
of
salvation
to
self-murderers
,
or
can
warrant
us
to
hold
probably
,
and
in
the
judgement
of
charity
,
that
they
are
not
all
(
generally
considered
)
utterly
damned
.
§.
10.
Touching
Examples
of
self-killers
.
second
objection
,
that
may
be
made
,
in
favour
of
the
salvation
of
self-murderers
,
is
taken
from
examples
of
Sampson
,
Pelagia
,
and
many
others
that
in
the
Primitive
Church
killed
themselves
,
and
are
acknowledged
to
be
saved
.
Therefore
,
it
may
seeme
probable
that
some
self-murderers
may
be
saved
.
self-murderer
directly
;
nor
,
in
that
point
of
so
dying
,
indirectly
;
the
reasons
whereof
are
evident
.
intention
,
will
and
endeavours
were
not
directly
,
or
primarily
,
but
only
accidentally
to
kill
himselfe
;
but
,
in
all
the
aforesaid
respects
,
he
was
wholly
bent
to
destroy
his
enemies
the
Philistims
;
which
he
could
not
doe
,
but
with
,
and
by
the
death
of
himselfe
:
which
is
apparent
by
the
story
,
Iudg.
16.28
.
Sampsons
act
was
not
self-murder
.
dead
which
he
slew
at
his
death
,
were
more
than
they
which
he
slew
in
his
life
:
and
Heb.
11.32
.
himselfe
is
honoured
among
the
faithfull
,
as
being
one
of
them
:
whereas
the
facts
of
self-murder
,
and
the
persons
of
self-murderers
are
never
spoken
of
,
but
with
aspersion
of
blame
and
disgrace
;
and
therefore
,
Sampson
is
no
self-murderer
.
Certaine
man
of
the
sonnes
of
the
Prophets
,
said
unto
his
neighbour
,
in
the
word
of
the
Lord
,
smite
me
,
I
pray
thee
:
and
the
man
refused
to
smite
him
:
then
said
he
unto
him
,
because
thou
hast
not
obeyed
the
voice
of
the
Lord
,
behold
,
assoone
as
thou
art
departed
from
me
,
a
Lyon
shall
slay
thee
:
and
assoone
as
he
was
departed
from
him
,
a
Lyon
found
him
,
and
slew
him
.
Then
he
found
another
man
,
and
said
,
smite
me
,
I
pray
thee
;
and
the
man
smote
him
,
so
that
in
smiting
he
wounded
him
,
1
King
.
20.35
,
36
,
37.
Which
act
otherwise
had
beene
unlawfull
;
that
here
,
done
upon
divine
command
,
and
for
a
type
,
or
figure
,
was
good
.
Sampsons
manner
of
so
dying
was
a
type
or
figure
of
Christ
;
who
by
his
death
slew
more
,
than
in
his
life
:
and
therefore
,
in
this
respect
,
it
was
lawfull
,
and
he
no
self-murderer
.
Primitive
Church
,
who
killed
themselves
to
avoid
,
either
doing
of
sin
themselves
,
or
suffering
sin
to
be
done
upon
them
,
that
they
were
charitably
thought
of
,
and
favourably
censured
;
because
of
their
precedent
pious
godly
life
,
and
of
their
good
intention
,
although
the
act
were
wicked
;
and
are
excused
,
1.
By
allegation
of
their
ignorance
of
the
morall
nature
,
and
of
the
danger
of
the
fact
to
their
soules
:
2.
And
by
the
suddaine
invasion
and
surprisall
of
them
,
by
violence
of
their
unadvised
passions
:
which
can
be
no
president
for
ordinary
practise
,
either
to
warrant
the
fact
to
be
lawfull
,
or
to
comfort
the
persons
doing
it
with
expectation
of
the
like
event
,
and
safety
.
But
of
this
see
more
cap.
12
§
5.
and
cap.
15.
§.
23.
and
cap.
17.
§.
7.
argument
17.
&
supra
§
4.
Whereby
it
appeares
evidently
that
those
,
and
such
persons
were
not
proper
self-murderers
,
and
so
not
of
that
number
,
and
ranck
of
self-killers
,
that
are
,
certainely
,
and
finally
,
excluded
from
salvation
.
And
so
,
this
objection
is
of
no
force
against
the
former
conclusion
of
the
damnation
of
all
proper
and
transcendent
self-murderers
;
because
,
the
instances
given
are
insufficient
,
and
impertinent
to
make
proofe
,
or
to
give
any
comfort
and
hope
of
salvation
to
any
proper
self-murderer
,
in
regard
that
the
same
are
of
another
kinde
;
for
,
although
,
by
falling
by
their
owne
hands
,
or
meanes
,
they
were
self-killers
;
yet
they
were
not
proper
and
direct
self-murderers
;
seeing
these
two
are
not
alwaies
convertible
,
and
of
equall
extent
,
as
hath
beene
shewed
.
§.
11.
About
antecedent
Prayer
and
repentance
for
pardon
of
sinnes
to
come
.
third
objection
,
that
may
be
alledged
in
favour
of
the
salvation
of
self-murderers
,
is
that
a
self-murderer
purposing
,
and
resolved
to
murder
himselfe
;
may
,
before
the
fact
make
his
peace
with
God
,
by
humiliation
and
repentance
for
all
his
sinnes
past
,
and
in
particular
for
his
hainous
sin
of
self
murder
to
come
;
praying
instantly
to
God
to
forgive
him
both
the
guiltinesse
and
punishment
of
that
vile
fact
,
that
he
is
bent
suddainely
to
do
;
and
beseeching
him
,
through
Christ
and
his
merits
,
to
receive
him
into
mercy
,
and
to
save
his
soule
;
for
the
same
,
casting
himselfe
upon
,
and
beleeving
in
Christ
.
And
so
,
thereupon
dispatches
and
murders
himselfe
,
by
his
owne
meanes
,
or
hands
;
hoping
and
expecting
to
be
saved
:
whereby
,
and
in
which
case
,
such
an
one
seemes
to
die
in
a
good
minde
,
in
peace
with
God
,
and
in
charity
with
all
the
world
;
and
in
an
estare
sure
enough
of
heaven
for
his
soule
,
and
of
perfection
of
salvation
for
both
,
at
the
resurrection
,
and
great
day
of
Judgement
.
First
,
Repentance
,
and
Prayer
to
God
for
pardon
of
the
vile
sin
of
self-murder
,
that
a
man
purposes
to
do
;
doth
manifest
,
it
is
in
him
,
not
a
sinne
of
infirmity
,
but
a
most
presumptuous
sin
,
which
he
doth
so
advisedly
,
deliberatly
,
wittingly
,
and
willingly
go
about
:
and
therefore
,
in
that
case
,
is
farre
from
true
repentance
,
and
hath
no
ground
for
him
to
dare
to
come
before
God
,
to
pray
for
such
a
thing
,
neither
can
he
hope
to
be
heard
in
such
a
prayer
,
which
helps
onely
to
condemne
him
,
if
he
do
the
sinne
:
because
,
thereby
he
witnesses
and
testifies
against
himself
,
that
such
an
act
of
self-murder
is
wicked
and
sinfull
,
and
that
he
doth
advisedly
and
presumptuously
intend
,
and
do
it
;
and
therefore
,
for
his
doing
of
it
,
may
most
justly
and
certainely
looke
to
be
damned
.
And
againe
,
by
such
an
antecedent
prayer
,
repentance
and
pretended
reconciliation
to
God
,
such
a
self-murderer
doth
but
beg
of
God
leave
,
that
he
may
securely
sinne
,
in
that
horrible
manner
,
and
fact
,
without
feare
,
or
check
of
conscience
,
or
touch
of
punishment
:
which
is
to
desire
,
that
God
would
be
unjust
;
by
shewing
mercy
,
contrary
to
his
nature
and
truth
,
to
presumptuous
sinners
,
in
their
act
of
so
sinning
:
and
so
by
that
kinde
of
humiliation
,
and
prayer
to
God
,
for
favour
in
their
purpose
and
act
of
self-murder
,
they
make
God
a
partie
accessary
to
their
sinne
,
and
to
be
sinfull
,
by
his
assistance
of
them
in
their
vile
practise
.
Such
persons
abhorre
not
the
sinne
,
but
the
punishment
;
and
would
have
heaven
by
their
owne
way
,
contrary
to
Gods
;
which
cannot
be
.
second
reason
,
proving
the
unlawfulnesse
,
and
uneffectualnesse
of
the
antecedent
repentance
,
and
prayer
of
self-murderers
,
for
pardon
for
the
sin
,
that
they
purpose
to
commit
,
is
;
because
,
such
a
prayer
cannot
be
of
faith
,
whereby
they
sue
to
God
for
a
pardon
ante
factum
before
the
deed
be
done
;
which
is
nothing
else
but
the
grant
of
a
dispensation
for
them
to
sin
,
in
most
vile
manner
,
which
is
most
unlawfull
to
be
desired
;
for
which
there
is
no
warrant
,
and
it
is
most
impossible
for
God
to
grant
;
because
,
thereby
hee
must
not
onely
dispense
with
the
punishment
of
the
fact
,
contrary
to
his
justice
:
but
also
he
must
approve
of
the
deed
to
be
done
,
as
lawfull
;
contrary
to
his
nature
,
and
will
.
For
,
both
the
allowance
of
the
fact
,
and
also
exemption
from
punishment
are
comprehended
in
a
dispensation
.
But
,
God
can
neither
lye
,
by
shewing
mercy
contrary
to
his
truth
,
nor
yet
can
approve
any
sin
,
so
as
it
should
be
no
sin
in
the
doer
,
and
act
of
it
:
which
is
a
contradiction
.
True
repentance
lyes
specially
in
abhorring
,
forsaking
and
reforming
of
sin
;
both
for
the
habit
,
and
for
the
act
of
it
;
which
,
in
this
case
,
a
self-murderer
doth
not
;
and
therefore
,
doth
not
repent
,
neither
of
his
other
former
sins
,
nor
of
this
;
for
the
same
reason
of
repenting
for
the
one
,
is
for
the
other
.
third
reason
of
the
vainesse
of
such
repentance
and
prayer
,
made
by
self-murderers
,
is
;
because
,
the
same
wants
all
warrant
:
For
,
repentance
can
be
onely
of
sins
committed
and
past
,
or
present
,
and
not
of
sins
to
come
;
whereof
a
man
(
in
that
respect
)
cannot
be
guilty
;
because
,
a
thing
to
come
is
yet
a
non
ens
,
or
nothing
;
it
is
not
certaine
it
shall
be
:
and
all
sins
for
time
to
come
should
be
utterly
resolved
against
,
and
withstood
,
with
prayer
to
God
for
grace
,
that
wee
may
never
bee
able
to
doe
them
.
Pardon
of
sins
is
craved
by
prayer
,
and
granted
by
God
,
onely
for
sinnes
commited
;
and
not
before
they
be
done
:
for
,
pardon
followes
upon
repentance
;
which
is
properly
of
sins
done
,
and
not
of
sinnes
purposed
to
be
done
.
True
repentance
changes
,
both
a
mans
ill
purposes
and
practise
;
contrary
to
the
course
and
disposition
of
such
a
self-murderer
,
whose
repentance
and
prayer
tends
to
incourage
him
more
boldly
to
sinne
;
by
a
most
vile
fact
of
self-murder
:
he
cleaves
to
the
sinne
,
and
practises
it
;
the
punishment
whereof
he
would
avoid
,
which
are
individuall
companions
.
It
is
a
strange
madnesse
for
a
self-murderer
to
conceit
,
or
presume
,
that
God
,
upon
his
prayer
proceeding
out
of
a
wicked
minde
,
and
from
an
ill
intent
,
will
grant
him
his
request
and
will
,
for
the
salvation
of
his
soule
,
when
as
he
will
not
yeild
to
the
will
of
God
,
who
forbids
the
horrible
sin
of
self-murder
.
To
cast
themselves
upon
Christ
for
salvation
I
deny
not
;
as
the
foolish
Virgins
that
knocked
to
be
let
in
;
but
Christ
will
be
Saviour
to
none
,
that
will
not
submit
to
him
for
to
be
their
King
;
to
be
ordered
by
him
,
in
all
things
.
Although
multitudes
come
and
cast
themselves
upon
Christ
for
salvation
by
him
,
yet
hee
receives
,
and
saves
none
but
such
as
come
first
to
him
,
in
all
humilitie
and
obedience
,
to
be
cured
of
their
sinnes
,
and
to
be
ruled
by
his
Lawes
.
[
a
](A13280-e158970-b)
a
Prov.
10.28
.
Job
.
8.13
.
Psal
112.10
.
.
They
that
do
to
themselves
an
act
of
the
greatest
hatred
and
hostility
in
the
world
,
in
murdering
themselves
,
cannot
properly
be
in
charity
with
others
;
God
,
or
men
.
And
to
die
in
peace
,
and
in
a
good
minde
they
cannot
,
whose
mindes
at
their
last
gaspe
,
are
perturbed
,
troubled
,
and
set
upon
a
most
horrible
vile
act
of
self-murder
;
attended
upon
with
all
horror
from
Heaven
and
hell
,
to
their
everlasting
confusion
.
So
then
it
is
apparent
,
for
ought
that
can
be
said
in
favour
,
or
hope
of
the
salvation
of
any
proper
self-murderer
;
that
there
is
no
probability
of
the
salvation
of
any
of
them
,
but
that
they
are
all
damned
;
according
to
the
former
conclusion
.
And
therefore
,
we
are
to
beware
that
,
upon
no
pretence
,
we
approach
neere
to
that
sin
,
which
brings
to
so
certaine
and
eternall
destruction
.
CHAP.
19.
Antidotes
for
prevention
of
self-murder
.
§.
1.
What
we
are
to
do
of
our selves
,
to
prevent
self-murder
.
prevented
:
which
are
of
three
sorts
.
First
,
that
which
wee
are
to
use
in
private
by
our selves
.
Secondly
,
those
that
we
are
to
use
joyntly
with
others
.
Thirdly
,
those
that
are
to
be
used
by
others
,
about
those
that
are
under
the
strong
temptations
of
self-murder
.
The
meanes
that
we
are
to
use
by
our
selves
,
whereby
we
may
prevent
self-murder
are
specially
eight
.
morall
estates
,
that
the
same
be
good
:
both
,
by
being
in
the
state
of
grace
and
favour
of
God
,
by
faith
in
Christ
,
whereby
we
may
have
comfort
,
in
the
forgivenesse
of
our
sins
,
[
a
](A13280-e159530-b)
a
Psal.
32.1
.
and
in
assurance
of
Gods
promises
,
1
Cor.
3.22
.
Rom.
8.28
.
and
may
have
supply
of
all
necessary
strength
against
all
execrable
temptations
,
by
our
depending
upon
God
in
Christ
,
who
will
not
suffer
us
to
bee
tempted
above
that
which
we
are
able
to
beare
.
morall
estate
,
that
the
same
may
be
good
,
should
be
,
that
our
lives
and
conversations
be
holy
,
in
compleat
obedience
to
Gods
Word
:
and
that
,
for
the
sinnes
that
trouble
our
consciences
,
we
should
in
true
repentance
labour
to
get
the
pardon
of
them
;
By
this
course
,
we
shall
not
onely
cut
off
the
occasions
of
self-murder
,
such
as
the
horror
of
conscience
,
and
matter
of
sin
;
but
shall
also
be
accomplished
with
all
needfull
strength
against
that
evill
;
besides
that
,
hereby
wee
shall
be
in
an
estate
more
specially
priviledged
from
self-murder
;
and
out
of
which
a
man
can
have
no
security
,
no
not
against
himselfe
,
from
this
fact
.
Disciples
,
Mark
.
9.35
.
and
Mark
.
8.34
.
For
,
pride
,
in
over-valuing
our selves
,
and
self-will
,
in
headstrongnesse
in
our
owne
way
,
do
often
bring
men
to
self-murder
.
[
a
](A13280-e160020-b)
a
Rom.
5.3
.
,
whatsoever
the
same
be
,
so
long
as
we
are
in
Christ
:
God
;
whereby
we
may
know
that
his
will
in
all
things
is
the
best
;
both
,
for
the
rightnesse
and
goodnesse
thereof
to
us
,
in
all
his
dealings
with
,
and
concerning
us
;
to
whom
,
we
know
,
all
things
worke
together
for
good
while
we
serve
him
.
[
b
](A13280-e160240-b)
b
Rom.
8.28
.
providence
a
haire
cannot
fall
from
our
heads
;
who
moderates
our
afflictions
and
crosses
,
how
great
and
how
long
they
shall
be
;
gives
strength
to
beare
them
;
grace
to
profit
by
them
;
and
directs
them
all
to
an
happy
end
.
troubles
;
both
that
which
God
intends
and
propounds
;
and
also
that
which
we
,
by
patient
waiting
for
,
shall
at
last
obtaine
:
which
is
(
in
those
that
feare
God
)
ever
glory
to
God
,
and
increase
of
happinesse
to
our selves
,
as
the
Apostle
Paul
tells
us
,
2
Cor.
4.17
.
and
also
St.
Iames
tells
us
of
Iob
,
Iam.
5.11
.
live
by
faith
in
all
estates
;
after
that
we
are
first
thereby
spiritually
made
alive
in
Christ
.
Inforbearing
lawfull
use
of
weapons
,
or
knives
.
2.
Shunning
to
goe
upon
lawfull
calling
,
into
solitary
retired
places
;
over
waters
,
bridges
,
upon
battlements
of
houses
;
or
neere
steepe
downe
places
;
when
they
have
motions
of
self-murder
in
their
minds
,
3.
Shunning
to
be
alone
,
or
in
darke
places
.
And
therefore
,
wee
must
remember
to
resist
the
devill
that
hee
may
fly
from
us
[
b
](A13280-e160930-b)
b
Iam.
4
7.
:
at
first
,
wee
should
despise
and
outface
the
temptations
of
self-murder
,
that
wee
may
expell
the
feare
of
it
;
which
by
resistance
and
〈◊〉
,
doth
often
vanish
away
.
But
,
if
so
be
that
the
temptations
of
it
doe
prevalle
,
to
some
kind
of
resolution
to
kill
ones
selfe
;
then
are
such
to
avoide
all
the
meanes
and
opportunities
,
whereby
they
may
accomplish
that
wicked
designe
:
and
to
use
all
the
helps
they
can
against
it
.
hee
should
alwayes
be
doing
some
good
worke
,
[
c
](A13280-e161100-b)
c
Facito
aliquid
operis
,
ut
tesemper
inveuiat
diabolus
occupatum
.
Hieron
:
ad
Rusticum
.
that
the
devill
,
when
he
comes
upon
us
,
may
alwaies
find
us
well
occupied
.
And
that
we
may
not
be
weary
with
any
one
exercise
;
or
that
the
devill
should
intermingle
his
temptations
with
it
;
it
is
good
for
those
,
that
are
under
temptations
of
this
kind
,
to
shift
their
exercises
often
,
that
Satan
may
never
find
us
within
his
verge
of
idlenesse
,
or
bad
imployment
;
prayer
,
reading
,
meditation
;
or
any
other
lawfull
necessary
imployment
;
we
must
beware
that
wee
give
not
way
to
horrible
motions
of
the
devill
,
perswading
us
to
kill
our selves
;
so
that
thereupon
we
should
breake
off
our
exercises
,
or
neglect
the
duties
of
our
callings
;
to
pore
and
muse
upon
,
or
to
bee
taken
up
with
such
motions
;
which
are
better
defeated
by
our
abhorring
and
contemning
of
them
,
and
by
our
proceeding
in
the
pursuit
of
the
duties
of
religion
,
and
our
callings
,
from
one
thing
to
another
,
whereby
wee
may
banish
those
motions
of
self-murder
;
cast
them
off
,
and
out
of
sight
,
which
cannot
consist
with
such
good
thoughts
and
imploiments
.
spirits
,
that
are
not
cast
out
,
but
by
fasting
&
prayer
[
a
](A13280-e161430-b)
a
Mark
9
29.
.
Also
,
application
must
bee
made
of
the
Word
of
God
against
such
temptations
of
self-murder
,
by
well
considering
the
precepts
,
promises
,
and
threatnings
of
the
Scripture
;
whereby
the
feare
of
offending
God
,
and
of
the
damnation
of
our
soules
may
powerfully
restraine
us
,
from
any
such
wicked
act
;
when
wee
consider
the
extreame
and
unrecoverable
evils
of
it
,
farre
exceeding
any
good
,
or
profit
that
can
be
had
thereby
.
what
we
would
say
,
out
of
advised
Iudgement
to
another
,
in
that
case
,
labouring
under
strong
temptations
to
kill
himselfe
;
and
desiring
our
counsell
and
help
what
to
doe
therein
.
Would
any
sober
,
or
reasonable
man
perswade
such
an
one
to
yeeld
to
the
temptation
,
and
kill
himselfe
?
A
man
under
temptations
of
self-murder
,
should
urge
upon
himselfe
the
same
conclusion
,
not
to
kill
himselfe
;
forced
and
backed
by
the
same
reasons
and
arguments
,
that
he
doth
upon
another
in
the
like
case
;
by
which
application
to
himselfe
,
he
may
well
resolve
,
and
fortifie
himselfe
against
all
such
temptations
and
intentions
of
self-murder
.
And
finally
,
we
should
upon
every
motion
of
self-murder
,
think
and
consider
of
all
the
things
and
reasons
,
that
we
can
,
to
make
that
fact
vile
and
odious
in
our
eyes
;
and
to
terrifie
us
from
daring
to
resolve
to
doe
it
;
and
withall
we
should
not
entertaine
,
but
reject
the
least
thought
of
any
thing
,
that
may
arise
in
our
mindes
;
or
be
otherwise
suggested
to
incline
us
;
or
be
a
protence
,
or
starting
hole
to
encourage
us
to
doe
such
a
vile
fact
,
or
any
other
evill
,
contrary
to
Gods
sacred
word
.
By
which
ordering
of
our
thoughts
,
the
resolutions
of
self-murder
would
bee
utterly
excluded
and
dashed
.
as
thieves
,
that
dare
not
harbour
where
they
are
revealed
;
and
the
Country
is
up
,
by
a
hubbub
raised
in
pursuit
of
them
;
and
as
the
foggie
vapoures
,
that
are
dissolved
and
scattered
by
the
heat
of
the
Sunne
risen
,
and
shining
upon
them
.
§.
2.
Caveats
and
observations
about
confession
.
First
,
they
are
to
bee
circumspect
and
warie
whom
they
choose
to
open
their
state
,
and
confesse
themselves
to
.
That
they
be
not
people
undiscreet
;
or
of
weake
Judgments
,
and
little
experience
in
such
cases
of
conscience
;
Egyptian
Magicians
.
parts
;
being
one
of
a
thousand
,
Iob.
33.23
.
The
words
of
whose
mouth
God
creates
to
bee
a
comfort
[
a
](A13280-e162630-b)
a
Esay
.
57.19
.
.
The
promise
for
effecting
such
a
worke
is
specially
made
to
the
Ministers
of
Gods
word
;
when
our
Saviour
sayes
,
Whosesoever
sins
ye
remit
,
they
are
remitted
unto
them
[
b
](A13280-e162700-b)
b
Ioh.
20.23
.
,
and
whatsoever
thou
shalt
loose
on
earth
,
shal
be
loosed
in
heaven
[
c
](A13280-e162730-b)
c
Mat.
16.19
.
.
Thus
God
is
pleased
specially
to
grace
his
owne
ordinances
and
servants
,
by
powerful
effecting
that
by
them
,
which
ordinarily
he
will
not
doe
without
them
.
Christian
,
one
,
or
more
;
according
to
the
direction
of
the
Apostle
Iames
;
for
,
although
such
have
lesse
learning
and
authority
than
Ministers
;
yet
they
may
have
more
experience
,
in
that
case
;
and
the
Lord
may
,
for
his
owne
glory
,
manifest
his
power
by
weake
meanes
;
when
the
same
are
used
without
contempt
,
or
neglect
of
better
.
The
qualities
of
the
parties
,
to
whom
a
man
under
pressure
of
such
temptations
is
to
confesse
,
and
open
his
estate
,
are
diverse
.
godly
humble
minded
men
,
who
have
themselves
beene
exercised
under
afflictions
and
temptations
;
wherein
they
have
well
quit
themselves
,
in
a
victorious
manner
;
whereby
wee
may
the
more
confidently
open
our
state
to
them
;
and
comfortably
expect
to
be
comforted
by
them
,
with
the
same
comfort
,
wherewith
themselves
were
comforted
and
upheld
[
e
](A13280-e162990-b)
e
2
Cor.
1.4
.
.
spirituall
Physitians
,
should
bee
advised
,
grave
,
sober-spirited
persons
,
and
reserved
from
needlesly
divulging
mens
secrets
to
others
:
whereof
they
give
assurance
,
by
their
confessing
to
the
afflicted
,
like
,
or
worse
things
of
their
owne
,
with
discovery
of
the
meanes
,
and
manner
of
their
recovery
:
which
gives
some
comfort
to
the
distressed
,
that
they
may
belong
to
God
,
and
may
recover
,
as
well
as
such
.
second
caveat
,
in
the
case
of
confession
under
temptations
of
self-murder
,
is
,
touching
what
the
afflicted
is
to
confesse
:
which
is
And
also
,
he
is
to
do
it
plainly
,
that
he
may
be
throughly
understood
.
So
dangerous
are
the
recoyles
and
reverses
of
those
aguish
fits
of
self-murder
,
when
the
dregs
of
that
pestilent
disease
have
not
been
well
purged
out
.
The
third
caveat
in
this
confession
is
,
the
observing
of
the
right
end
and
use
of
it
;
which
is
,
that
those
that
are
under
such
temptations
may
bee
holpen
against
the
same
,
and
be
preserved
from
that
vile
fact
of
self-murder
;
both
,
by
such
reasons
and
perswasions
as
may
settle
their
judgments
,
and
resolve
their
hearts
against
the
same
;
and
also
,
by
the
effectuall
prayers
of
such
godly
friends
,
that
they
may
be
assisted
and
freed
,
by
Gods
gracious
goodnesse
and
power
,
against
,
and
from
such
vile
temptations
,
and
horrible
conclusions
of
self-murder
against
themselves
.
The
fourth
caveat
observable
about
this
confession
is
,
that
those
that
are
under
such
temptations
of
self-murder
,
do
strive
to
remove
the
impediments
in
themselves
,
that
may
hinder
the
benefit
that
may
be
had
by
this
confession
,
in
this
case
:
which
are
two
.
First
,
prejudicate
opinions
against
the
judgement
,
and
reasons
of
others
disswading
the
afflicted
from
the
fact
;
and
confuting
their
motives
and
arguments
.
For
,
when
the
pretensed
reasons
and
motives
of
self-murder
have
,
in
temptations
,
made
such
deepe
impressions
upon
mens
mindes
;
and
have
got
such
entertainment
and
liking
in
their
hearts
;
that
the
same
is
predominant
above
all
other
meanes
and
arguments
to
the
contrary
.
Then
,
by
the
help
of
depraved
fancie
and
affection
,
all
sound
reasons
,
that
crosse
that
humour
,
are
sleighted
;
and
the
contrary
are
magnified
.
And
therefore
,
in
this
case
,
we
should
labour
to
see
the
weight
and
worth
of
the
reasons
,
and
counsell
of
others
;
and
endeavour
to
entertaine
,
and
be
guided
by
the
same
.
The
second
let
to
be
removed
is
,
stiffnesse
of
purpose
,
and
resolution
of
committing
self-murder
.
Which
unnaturall
and
wicked
conclusion
is
many
times
obstinately
held
,
without
respect
of
,
and
against
all
good
premises
,
or
arguments
.
For
,
commonly
the
more
unnaturall
and
unreasonable
that
any
opinion
and
resolution
is
,
it
is
the
more
backed
with
obstinacie
:
and
therefore
,
men
under
temptations
of
self-murder
should
,
not
only
passively
submit
to
bee
wrought
upon
,
and
to
bee
drawne
from
their
wicked
conclusion
,
by
the
help
of
others
;
but
should
also
endevour
to
convert
their
resolutions
in
,
and
by
the
course
this
way
taken
.
For
,
there
is
no
morall
conversion
,
or
change
,
neither
can
bee
,
against
a
mans
will
;
or
without
his
will
concurring
to
effect
the
same
;
but
that
a
man
must
be
active
in
the
same
.
The
benefits
of
this
confession
are
great
;
first
mutuall
ingagement
of
Christians
one
to
another
thereby
;
in
their
trust
,
affection
,
and
helpe
;
which
increaseth
comfort
and
love
;
,
.
thereby
the
graces
and
experience
of
all
the
members
of
the
Church
,
are
communicated
and
improved
to
the
common
use
and
good
one
of
another
:
and
so
the
stronger
helps
to
beare
the
burdens
of
the
weaker
.
The
devill
labours
to
keep
men
in
these
temptations
of
self-murder
,
from
disclosing
the
same
,
as
hath
beene
shewed
;
that
so
,
the
same
by
concealement
prevailing
against
them
,
they
may
in
the
end
certainly
perish
.
first
feare
of
shame
and
disgrace
with
men
,
if
they
should
know
it
,
which
such
persons
cannot
endure
;
as
they
suppose
:
it
is
certaine
that
the
more
vile
,
and
unreasonable
that
any
opinion
and
practice
is
,
the
more
loath
and
ashamed
are
men
to
discover
the
same
,
in
regard
of
shame
and
punishment
.
But
,
if
it
be
a
disgrace
and
shame
to
be
knowne
to
be
tainted
with
such
temptations
,
how
much
more
shamefull
is
it
willingly
to
harbour
them
,
and
to
bee
overcome
by
them
to
kill
themselves
?
The
second
motive
,
that
Satan
useth
to
make
men
to
conceale
these
temptations
is
,
that
the
tempted
may
have
their
will
to
accomplish
their
designes
,
in
killing
themselves
,
without
interruption
,
or
hinderance
:
there
is
nothing
that
a
man
so
affects
,
as
not
to
be
orossed
in
his
will
;
and
by
that
it
is
that
the
devill
prevailes
;
our
care
therefore
should
be
to
have
our
wils
subordinate
to
Gods
,
and
freed
out
of
the
power
of
the
devill
;
and
that
we
be
not
self-willed
,
to
prosecute
an
ill
course
.
The
third
motive
,
whereby
Satan
works
upon
a
man
,
under
these
temptations
,
to
conceale
them
;
is
misprision
and
suspicion
of
all
men
;
that
he
knowes
none
that
hee
dares
trust
,
or
trouble
so
farre
;
or
that
is
able
to
doe
him
any
good
:
conceiting
that
they
are
not
so
trusty
,
nor
well
offected
to
him
;
nor
so
humbly
compassionate
towards
him
;
nor
sufficient
to
help
him
;
and
therefore
,
hee
will
not
communicate
his
griefe
to
them
.
mankinde
.
.
more
indisposed
that
any
under
self-murdering
temptations
,
is
to
discover
his
estate
by
confession
to
others
;
and
the
longer
that
hee
deferres
it
by
concealement
,
the
more
dangerous
is
his
estate
,
and
the
more
incurable
:
therefore
,
men
in
that
case
,
should
shake
off
that
loathnesse
;
and
against
all
these
obstacles
,
use
confession
;
the
meanes
appointed
of
God
,
in
such
difficulties
and
distresse
,
for
certaine
help
.
§.
3.
Of
the
meanes
to
be
used
with
others
against
temptations
to
self-murder
.
The
second
sort
of
Antidotes
and
meanes
to
be
used
for
prevention
of
self-murder
,
is
the
course
that
they
,
that
labour
under
such
temptations
,
are
to
take
jointly
with
others
:
which
is
either
privatly
with
a
few
,
or
publickly
with
the
Church
.
and
also
,
to
use
fasting
and
prayer
together
with
such
friends
in
private
;
whereby
he
may
get
power
from
God
to
overcome
the
temptation
,
and
to
be
freed
from
danger
of
the
fact
.
For
,
we
have
a
promise
,
that
where
there
are
two
or
three
assembled
together
in
Christs
name
,
there
he
will
be
in
the
midst
of
them
,
and
will
grant
them
whatsoever
they
shall
aske
in
his
name
[
a
](A13280-e165420-b)
a
Mat.
18.19
,
20.
.
but
also
to
pray
for
them
by
themselves
:
and
towards
such
they
should
shew
themselves
pitifull
,
and
compassionate
,
about
their
estate
;
such
persons
distemper
is
better
allayed
palpando
quam
pulsando
,
by
gentlenesse
,
than
by
rigour
:
they
should
often
deale
with
them
,
and
question
them
about
their
successe
against
their
temptations
:
for
,
what
cannot
be
effected
at
once
,
repetition
may
worke
;
and
the
victory
be
got
,
and
the
cure
be
accomplished
;
suddaine
cures
are
commonly
unsound
:
and
to
leave
them
over-soone
argues
too
much
neglect
of
them
;
and
also
the
disease
is
not
fully
discovered
,
when
they
suppose
the
same
is
healed
.
symptomes
:
and
practicall
conclusions
are
overthrowne
by
solid
confutation
of
the
premises
and
arguments
,
upon
which
they
do
depend
;
in
logicall
discourse
,
conclusions
are
neither
properly
the
matter
of
denyall
,
nor
of
confutation
,
so
long
as
the
premises
,
and
reasons
,
whereupon
the
same
stands
,
are
passed
by
,
as
allowed
,
or
granted
.
§.
4.
Of
the
course
that
others
without
the
tempted
are
to
take
to
save
him
.
and
also
,
to
watch
him
,
against
all
oppertunities
and
meanes
,
whereby
hee
may
accomplish
his
act
of
self-murder
.
forcible
restraint
to
such
an
one
,
as
to
a
mad
man
;
shutting
him
up
,
and
keeping
meanes
of
self-destruction
from
him
;
as
much
as
may
be
.
The
putting
by
of
the
violent
attempts
and
passions
of
self-murder
,
which
comes
by
fits
,
ague-like
,
not
only
restraines
the
act
for
the
time
beeing
,
but
may
also
counter-check
and
abate
the
rage
of
it
,
that
by
degrees
it
may
be
prevailed
against
,
and
asswaged
;
as
agues
,
many
times
,
are
cured
accidentally
,
by
very
impertinent
modicines
,
putting
by
the
fits
.
And
also
,
for
this
deliverance
,
such
a
one
is
bound
to
be
ever
exceeding
thankefull
to
God
.
First
,
security
,
self-confidence
and
presumption
,
whereby
those
corruptions
and
sinnes
may
closely
grow
upon
him
,
that
may
bring
him
into
as
dangerous
a
condition
for
his
salvation
;
as
we
see
how
Hezechia
after
his
recovery
out
of
his
mortall
sicknesse
,
fell
into
other
sins
,
(
as
he
manifested
,
by
his
oftentation
to
the
messengers
of
Babylon
,
in
boastingly-shewing
them
his
treasure
and
strength
)
all
which
cost
him
deare
.
[
a
](A13280-e166930-b)
a
2
King
20.13
.
The
second
danger
to
be
avoided
,
after
such
a
recovery
,
is
unprofitable
living
;
when
such
a
man
spends
not
the
life
that
God
hath
given
him
,
in
speciall
manner
,
to
Gods
glory
,
to
the
good
of
others
,
and
to
his
owne
salvation
;
which
is
the
maine
end
why
God
gives
us
our
lives
;
and
for
the
attainement
thereof
,
if
we
spend
them
not
,
it
were
better
for
us
not
to
live
.
The
various
states
,
and
great
dangers
that
God
carieth
man
through
are
very
remarkable
:
and
Gods
worke
therein
is
gracious
and
wonderfull
;
for
which
we
should
ever
praise
his
glorious
and
blessed
name
,
with
constant
dependance
upon
,
and
dutifull
obsequiousnesse
to
him
,
in
all
our
life
,
and
wayes
:
which
God
grant
we
may
do
.
Amen
.
FINIS
.