meanes and instruments of their spirituall life than to the meanes of their naturall for naturall life without spirituall makes a man but subject to misery whereas the spirituall life upon the naturall makes a man everlastingly happy which should quicken in us a desire and endeavour to be borne againe according to our Saviours speech Ioh. 3.3 2 For continuance Secondly the spirituall life farre transcends the naturall in respect of its continuance the naturall life depending upon mutable and mortall ties and bonds and subject to many externall harmfull accidents is fraile and at last is swallowed up of mortality it being appointed for all men once to die Heb. 9.27 and few and evill are our dayes in this world wherein wee have no abiding city the spirituall life is eternall without subjection to death because it is in it selfe supernaturall and advanced above the reach and power of all things that can destroy life and is preserved and upheld by such a fountaine of indeficient and omnipotent life and undecaying lively vigour and meanes of divine living that never suffers the man that hath and keeps communion with the same to be subject to death but makes him passe from death to life Iohn 5.24 the faith whereof doth free a man from the feare of losing that happy estate while he continues to love it whereas others in a loseable and mutable estate of life are by feare of being deprived thereof and being without hope of a better hindered in injoying the full comfort of the present good that here is afforded 3. For effects Thirdly spirituall life surpasses the naturall in its effects the naturall life enables a man to the doing onely of naturall actions specially concerning mans naturall good agreeable unto and flowing from naturall principles in man being in the meane time dead to any divine or supernaturall good neither actively doing that of goodnesse which is truely morall or divine nor passively receiving and enjoying that thereof which is beatificall or which makes man blessed and so he may for all that life the powers and actions thereof be miserable and perish for flesh and blood cannot inherit the Kingdome of God 1 Cor. 15.50 The spirituall life by so neere conjunction of a man with the fountaine of life Essentiall the well-spring of infinite goodnesse not onely by that touch and union doth it make him so live but also it causeth him to be most happy both by making him able Actively to live the life of God 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 Vse 1. To get spirituall life From the former doctrine touching the excellency of this spirituall life of man diverse very necessary uses are observable First it may provoke and stirre us up to get this life above all things in this world whereof we are borne destitute yea dead in sin to which life by our manifold actuall transgressions wee doe indispose and unfit our selves but yet the Lord of his mercy hath appointed us a way whereby we may get this spirituall life so that by our conscionable use of the meanes appointed by God By meanes wee may attaine thereunto in regard of his promise and faithfulnesse that those that seeke shall finde Amos 5.6 And why to be used These meanes are wee to use in regard both of Gods commandement who thereby tries our obedience and faith and also in respect of the dispensation of God who gives his graces onely by and in his owne way which otherwise cannot be had Also the worth and necessity of this spirituall life is such as deserves our best endeavours to get it our esteeme whereof is seene by our labours for it in Gods appointed way without which God will not give it because hee will have us active about our owne salvation that the same may cost us the price of our labours to come by it that thereby we may the more comfortably know that we have it when we know how we came by it that wee may be the more carefull to keepe what wee have so laboriously purchased and may assuredly looke for the reward of our labours which God that cannot lie hath promised to those that seeke life by his appointed meanes To use no meanes to get this spirituall life is to contemne both it and God and to indeavour to get it by using other meanes than God hath appointed for that end is to tempt God or to prescribe him his waies of dispensing his grace and to preferre our owne wits and wills above Gods whereby such men lose both their labour and expectation Which they be 1. The word of God The meanes in particular to get this spirituall life are First the word of God specially the Gospell which is as the materiall and seminall cause of it 1 Pet. 1.23 2. Application Secondly the meanes vegetating and applying the Gospell to quicken us which is fourefold 1. By the ministry First the ministrie of the word by reading and preaching of it to the enlightning of the understanding and to the moving of the affections and hearts of the hearers to embrace it for Faith comes by hearing Rom 10.17 2. Christian conference Secondly the Company and conferences of those Christians that in this kind of life are by their motion and example lively and vigorous able by their warmth and livelinesse to heat and quicken those whom they touch as Elisha by his application of himselfe to the dead child made it warme and alive 2 King 4.34 and as leaven leavens the lump and every thing affects to procreate its like 3. Prayer The third meanes of the Gospells application to quicken us is servent and effectuall prayer to God from whom is all the vertue and efficacy of it that he would make it effectuall to us for although Paul do plant and Apollo water it is God that gives the increase 1 Cor. 3.6 4. Sacraments the spirits operation in them Fourthly the Sacraments and in them the powerfull operation of the spirit of Christ is that which quickens us when
speech to the Lord saying Oh that Ishmael might live before thee a Gen. 17.18 Vse To preserve life The chiefe use of the former doctrine is to provoke and move us to use all lawfull meanes to preserve and prolong our lives for hee that wills the end should also will the meanes whereby he may attaine to that end §. 5. Of the meanes of lifes preservation The meanes 1. Prayer Those meanes are first prayer to God for to sustaine and preserve our lives especially in apparent dangers as David did Psal 102.24 saying Oh my God take me not away in the midst of my dayes For as our lives depend upon him that is the fountaine of life b Ioh. 1.4 so our eyes must be to him for a continuall influxe of continuing the same in regard of outward dangers and inward mortality dayly putting our lives in jeopardy which of our selves we are not able to resist 2. Foode cheerefulnesse c. The second meanes of the preservation of mans life is the moderate and cheerefull use of necessary foode and raiment with other convenient comforts and delights needfull to cherish and preserve our lives according to Solomons direction that there is nothing better for a man than that he should eate and drinke and that he should make his soule enjoy good in his labour Eccles 2.24 according to Iacobs desire Gen. 28.20 intreating God that he might have bread to eate and cloathes to put on not to hoard and lay up but for his use For a man to have plenty and yet to be in want is a miserable condition for so he defrauds and wrongs himselfe he is injurious to the creatures in not imploying them to the use for which God made and gave them and is ingratefull to God in not rightly using his blessings so as he may thereby doe God the greatest honor and service Of cheerefulnesse Cheerefulnesse is an excellent meanes of life for as Solomon saies by sorrow of heart the spirit is broken and all the dayes of the afflicted are evill but a merry heart maketh a cheerefull countenance and he that is of a merry heart hath a continuall feast a Prov. 15.13 15. and therefore Eccles 8.15 he commendeth mirth because a man hath no better thing under the sun than to eate and to drinke and to be merry for that shall abide with him of his labour the daies of his life which God giveth him under the sunne and for this purpose God gives us some things that are onely for delight and of other things he often bestowes such plenty upon us as shewes it to be his pleasure that we should use them not onely for necessity but also for cheering of us that we may both taste thereby how good he is to us and also that we may the more joyfully serve him with gladnesse of heart in health and in plenty of all things Grounds of cheerefulnesse 1 A good conscience grace and hope The grounds of this Cheerefulnesse are two First inward peace of conscience in the apprehension of Gods favour and love to us in Christ Iesus in the comfortable evidence of the pardon of our sins in the undeceivable enjoying of the saving graces of Gods spirit in the truth of our conformity and obedience to God and in assured hope of everlasting life and happinesse all which will make us to rejoyce yea even in tribulation Rom. 5.3 with joy unspeakeable and glorious 2. Outward blessings The second ground of our cheerefulnesse is the outward favours and benefits that God in mercy bestowes upon us whereof wee are to take the present use and sweetnesse not depriving our selves thereof nor deading our spirits with feares of uncertaine or remote future evils according to the direction of our Saviour Mat. 6.34 Take no thought for the morrow forbidding anxious tormenting care for feare of ensuing crosses and according to the practise of Hezekiah to whom the Lord had denounced fearefull judgements upon his posterity who said Good is the word of the Lord for there shall be peace and truth in my dayes Isai 39.8 3. Physick Thirdly to preserve our lives it is requisite that we use the seasonable fit and moderate help of Physick to prevent or remove diseases which are not onely the enemies of life but are also an inchoate or begun death as Hezekiah did take a lump of figgs and laid it on his boile for his recovery 2 King 20.7 according to Gods direction by Esay the Prophet in this respect did Saint Paul direct Timothie to drinke no longer water but to use a little wine for his stomacks sake and his often infirmities 1 Tim. 5.23 that so a man may not be a deficient cause of the preservation of his owne life when God gives meanes to save or prolong it §. 6. How to use Physick Cautions about Physick 1. That wee trust not to it In taking of Physick wee are alwaies to observe these subsequent cautions First that wee dote not upon nor trust or ascribe too much to physicall meanes but that we carefully looke and pray to God for a blessing by the warrantable use of them For it is God that both directs the Physitians judgement and conscionable practise about a patient and also puts vertue into and gives healthfull operation to the medicines 2. Use it moderately Secondly that we use Physick moderately not out of wantonnesse but for necessity nor as our daily diet bringing our selves under a necessity of ever using it and so by repairing of the house of our body wee may waste and overthrow it neither are we then to use Physick when there is no needfull cause nor yet in such desperate cases where there is no hope of life but apparent signes of approching death lest under an intent of prolonging life wee doe shorten it or of curing wee doe kill where there is not strength of nature to help physick to work its due effect 3. Use it not rashly Thirdly our care about Physick must be that wee doe not unadvisedly and rashly use it either by practising upon our selves or others beyond our skill or calling or else by taking Physick from others that be either presumptuous-ignorant Empericks or prophane and desperate dispensers and undertakers neither conscionable in their owne lives nor tender of the lives of others but are more desirous of their patients monies than of their healths and therefore our endeavour should be to take physick both seasonably for time and also by the counsell and direction of such as be both skilfull persons in that facultie and also conscionable for religion and piety that God may blesse their labours the better who will be tender and carefull of mens lives working by safe courses and in manner fit for their patients good and herein what ever the effect be men may have comfort when they shall have insisted in a warrantable way 4. Not to be perplexed about the event
so long as hee is not grieved for his sinnes of omission nor makes conscience to doe his duty in keeping the affirmative Commandements of God Of the danger of this course of impenitency the Apostle Paul gives his censure in these words But after thy hardnesse and impenitent heart thou treasurest up unto thy selfe wrath against the day of wrath and revelation of the righteous judgements of God Rom. 2.5 Cure To prevent this impenitency we must beware of custome in sinne and of slighting our spirituall estates §. 17. Of the sinne against the Holy Ghost 3. The sinne against the Holy Ghost The third branch of the sinnes against the Gospell whereby a man kills his owne soule is the sinne against the Holy Ghost which consists in hating and opposing the knowne saving truth of the Gospell 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 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 Cure To avoid this sinne against the Holy Ghost wee must be carefull that wee sinne not presumptuously nor hate goodnesse and good people Things observable in it It is by way of enlargement further to be observed that this sinne against the Holy Ghost is both incident onely to persons inlightned with certaine knowledge of Christ and the Gospell 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 Observ Many more doe now in the time of the Gospell commit this sinne against the Holy Ghost How many now do commit it than could doe it in the time of the Law and many now doe come so neere unto it that they fall into the desperate estate of impenitencie and of a reprobate sense in regard of the clearenesse and abundance of the light of the Gospell contrary to which and to their owne conscience they runne with greedinesse to all excesse of wickednesse and prophanenesse with hatred and opposition of goodnesse and of the power of the Gospell and of those in that respect that are godly Note None that are affraid they have committed the sinne against the Holy Ghost or are troubled about it or grieved for it can in that case commit it neither have committed it because this sinne is done with the whole consent of will and sway of affections in a totall Apostacy with impenitency and unreconcileable hatred and persecution of the truth of the Gospell and of the professors thereof §. 18. Of Apostacy Finall Apostacy Fourthly the soule murdering sinnes committed against the Gospell are apostacy from the profession or power of it occasioned by an evill heart of unbeliefe by the profits honors pleasures or examples and temptations of the world in those that are hypocrites and unsound as were Demas a 2 Tim. 4 10. and Simon Magus 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 The difference of sinnes Although it is certaine that all sinnes are damnable for nature in regard of their contrariety to God and his Law and are also of a condemning property in respect of their merit of due punishment of damnation For the soule that sins shall dye Ezek. 18.4 yet all sinnes are not alike as the Stoicks affirme but some are more mischievous and more repugnant than others to God himselfe and to our salvation and to the good of others and are more incompatible with justice and charity than others are as Idolatry perjury c. §. 19. Of the malignity of the sinnes against the Gospell above those committed against the Law Sinues against the Gospell worse than against the Law The sinnes that are done immediately against the Gospell are more dangerous and worse than those that are committed immediatly against the Law whereof I will give three reasons Reasons 1. First for their nature they are of a higher straine than the sinnes of the Law as the Gospell is more eminent than the Law which is intimated Heb. 10.28 29. 2. Secondly these sinnes against the Gospell are done with more opposition against more abundant meanes and grace by those that now live in the Church than the sins of the Law as Paul manifests to us 2 Cor. 3.8 3. Thirdly the sinnes against the Gospell are committed with farre more inevitable destruction than the sinnes against the
we use them not to that end we tempt God to follow our owne wills while we will not follow his and if we use the meanes with trusting in them then we make gods of the meanes and therefore in that respect it is just with God to disappoint us of our expectation and to condemne us of indirect self-murder upon our miscarying in not using the meanes For all meanes as they are meanes have relation to the end why and whereunto they are appointed and so in their use to that end consists their perfection without which they were uselesse and needlesse and therefore by the omission of the use of the meanes of life which men would enjoy they either tempt God to doe things otherwise than he hath ordained or else they doe shew themselves regardlesse of God preferring their owne wills above his expecting to have their owne purposes without him whereby many men deceive themselves §. 5. A question resolved about standers mute at tryall About mutes refusing to undergoe the ordinary legall triall for their lives To this branch of indirect self-murder by omission belongs the case about mutes who are persons standing legally indited and arraigned for some capitall crimes that doe wilfully and obstinately decline and refuse either to confesse themselves guilty of the same or to submit themselves to be tryed by God and the Country notwithstanding that they certainly know that for their stubborne mutenesse they shall in fearefull manner bee pressed to death in which respect they are indirect self-murderers although that they are thereunto moved especially by foure seeming reasons Their reasons 1. First because that by that way they would save their estates if they have any from being confiscate to the King that their heires may enjoy the same 2. Secondly that so they may escape the death that is most ignominious in their eyes and infamous in the world to their memories friends and posterities whereunto they foresee they should be subject if so be they should undergoe an ordinary tryall 3. Thirdly that it may not be said that they suffered and dyed for so odious and shamefull crimes and facts as they are accused of and indited for 4. Fourthly that they may not be cast condemned or suffer by the meanes wills and hands of such prosecutors witnesses Iury or Indges as they take to be their capitall enemies they choose to die by that course of their owne election wherein their adversaries can least as they thinke have their will of them They should die and why But whatever be their reasons of standing mute in that case it is most just that therefore they should bee put to death in most terrible and ignominious manner for two reasons 1. First because of the intollerable wrong that thereby they doe to authority and justice tending to the overthrow of the same by refusing to subject their lives to the triall and judgement thereof and by their deaths as it may be truly interpreted depriving their highest Soveraignes on earth both of the commendation of Iust and also of opportunity of shewing mercy and giving pardon to delinquents and so not submitting to the judicature they actually declare themselves to be rebellious outlawes for which they are justly to die 2. Secondly be cause such persons by declining so just a way of trial by God and their Peeres doe in iust construction declare themselves to bee guilty of the facts and crimes whereof they are indited and for which they ought to die but seeke to crosse the law in the proper kindes of punishment due for the same And that they are guilty of their owne deaths by a grosse course of indirect self-murder is evident by foure reasons Mutes are self-murderers Reasons 1. First because such an one wilfully and obstinately reiects that lawfull and ordinary course of triall whereby it is possible that he might escape with his life either by not being found guilty or else by replevin or pardon from the execution and chooses that illegall course of standing mute whereby and for which hee certainly knowes he shall die and as certaine it is that so dying he is an indirect self-murderer in regard that he casts away his life wilfully by that course which was in his owne power most lawfully to have avoyded 2. Secondly by choise of that course of standing mute when he is called to a lawfull tryall he dies not only for that contumacy against authority and law but also thereby he unnaturally witnesses and gives verdict against himselfe to be guilty of the originall fact or crime for which he is indited and ought to die if it can bee proved and found against him which thing hee by his mutenesse doing in that respect hee justly perishes by his owne meanes and is indirectly a self murderer for no innocent would decline so just and lawfull a tryall by God and his Peeres when he knowes that by so refusing hee shall surely die 3. Thirdly it is apparent that such a body is indirectly a self-murderer because of the morall nature of their course of standing mute which is most wicked and unlawfull both by Gods law and mans For by the law of God and nature every man is bound to plead and doe the best he can by all lawfull meanes to prolong or preserve his life but standers mute in case of triall upon their lives doe not so but utterly neglect the use of lawfull meanes to prolong or save their lives and therefore are of this kinde of self-murderers By mans law for a person arraigned to stand mute is most unlawfull because it crosses the execution of Justice and is justly punished by a most terrible kinde of death by pressing Man hath not an allowed choise given him by law either to submit to triall or to be mute as he shall please for if the choise were lawfull why then should hee bee punished for doing that which hee may lawfully choose which could not be done by the magistrate without great injustice 4. Fourthly that such mutes are indirect self-murderers is evident by the voluntary disposition of their wills in the free choise of that mortall course and by the proper nature of their death and by the meritorious cause and reason of it all proceeding from themselves in active manner Whereas touching their deaths and course of inflicting thereof they should passively and obediently submit to God and lawfull authority to live or die as they please where no lawfull choise is given in mortall courses there no man can choose that which is unlawfull without being an indirect self-murderer as it is in this case Answer to their motives The motives whereupon any persons doe stand mute refusing to be tryed in an ordinary lawfull manner are altogether insufficient to justifie their practise For answer to the first it is certaine that we should do nothing that is unlawfull to save our worldly estates for our heires but this course is
of Iustice cuts men off not onely for punishment of mischiefe done but also specially for prevention of evill to come The barre removed 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 A Sea case 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 Touching a Sea fight Answer Touching Ships Royall When to susteine untill the ship be burnt or sunk without danger of self-murder 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 When a man himselfe may burne or sink his owne ship without danger of self-murder A proviso Furthermore such a Commander may himselfe burne or sink such a Ship so committed to him when he is no longer able to keepe her out of his enemies hands for that he is to deprive the enemies of all the strength hee can provided that he and the remnant of his Company do forsake her and shift for their lives otherwise as they best can that they may not bee guilty of selfe-murder 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 Touching a Merchant man whē to sustaine untill she be burnt or sunk without danger of self-murder But if so be that the Ship be a merchant-man and is commanded by her Captaine or Master at his owne discretion according to the Lawes and Customes of the Sea if so be that he be so oppressed in fight with his enemies that he is not able to make longer resistance or to escape and shall certainely foreknow that if he his Ship and Company do fall into the hands of their enemies their adversaries will thereby be so encouraged and strengthned that the Nation or State to which such a ship did belong shall suffer much more harme and damage by the imployment of her her Company and goods against the same than if so be that such a Ship should have perished in the Sea with all her company and 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 A proviso alwaies being carefull in such a case for preservation of their lives as long as they can by quitting her and shifting as they can in the Sea at the mercy of their enemies and of the waters when Gods providence unevitably casts them into their hands In such a desperate pinch to blow up the Ship whereby they foresee that themselves also must perish is no more unlawfull than Sampsons pulling downe the house upon his enemies and himselfe so long as their intention is not to kill themselves but their enemies in their owne just defence which in this case they cannot doe without killing themselves 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 When to yeeld §. 25. Of adventuring about saving of soules The third point 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 Case 1. Of adventuring to infectious persons First if a man be sick of some 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 1. Grounds of adventuring The grounds of which adventure are first confidence of Gods protection in that warrantable pious imployment so farre as God sees good 2. 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 A Caveat Yet men are herein to be observant that they tempt not God by their rash presumption or self-confidence needlesly or beyond
furniture and power of hell and what their owne wit can invent or abuse for that end Observ It is hard to do good easie to doe evill From hence wee may observe First that whereas when wee are to do good wee are hardly drawne to it and do excuse our backwardnesse by pretence of disability and want of meanes and by alledging of impediments and letts as Moses did a Exod. 4.10 13. the sluggard pretends that a Lion is in the way b Prov. 26.13 But when wee are about to do evill we make no such objections but finde abundance of helps with opportunities and great frowardnesse and readinesse to doe the same Causes 1. Mans disposition The causes hereof are specially two First internall in mans owne will and disposition far more prone to evill than to good where will and inclination are to a thing they will find meanes Causes 2. The devill and evils easinesse Secondly there is an externall cause hereof to witt the devill who doth powerfully instigate and help to do mischiefe according to mens tempers and the outward occasion and the work of doing evill is farre more easie than of doing good because of the entitie that is in goodnesse and the non entity that is in evill goodnesse is an effect of power and evill is more properly an effect of impotency to pull downe is more easie than to build up to erre than to go aright Observe 2. Self-murderers are guilty of abuse of Gods Creatures Secondly we may here observe that he that is a self-murderer is guilty not onely of the vile act of self-murder but also of the abuse of Gods good creatures and of his owne abilities in perverting the same to that unnaturall end contrary to Gods ordination whereby they are in this respect subject to vanity c Rom. 8.20 so that a self-murderer erects a counterwork of creation and use of things against God while he gives being to self-murder against both nature and religion so setting up his owne works of evill against Gods that are good and disposing of Gods good works to his owne vile ends contrary to Gods will and ordination Note whereby it is apparent that such wicked persons are factiously-rebellious against God and disturbers of the peace and tranquillity of all the frame of nature and grace contrary to the Lawes and ordinances of God Sinne is in the world as pestilentiall humors in the body which disorder and indanger all where they are §. 2. Of the application of the meanes of self-killing 2. Application For application of the aforesaid meanes to the wicked act of self-murder there are three things considerable In it 3. things considerable 1. Predestination and determination of the end First the self-murderers premeditation and determination of the end which is his owne death to be effected by himselfe so setting limits to his owne daies as if he were his owne absolute Master and that he were so unhappy that his life were worse than death which death all other creatures do abhorre and that he were so desperate and forlorne for want of present mercy or future hope and that he were so forsaken of all that he can finde none to rid him out of his life and misery but that he must kill himselfe so hastening himselfe by a most wofull exchange into a farre greater misery by so doing than ever it was possible for him to suffer in this world by living although that therein he should live for ever under the most exquisite torments that here he can be capable of 2. Election of meanes The second thing considerable in the application of the meanes to the acting of self-murder is the election and choise of the particular meanes to effect the same all self-murderers do not choose to die by the same meanes For then the way of so dying would be unvariably one and the same in them all Wherein a self-murderer observes three things In election of meanes to kill himselfe a self-murderer observes specially three things 1. Such as best agree with his temper First he is carefull to make choise of such meanes as do best fit and agree with his naturall temper and sexe and are least formidable and terrible to his fancie or sense in the execution such as are familiar to him by daily use or such as in his judgement or sense are least horrible or painfull as Cleopatra that chose to kill her selfe by Aspes making her die sleeping 2. Such as be readiest Secondly a self-murderer makes choise of such meanes to kill himselfe that are readiest at hand and easiest for him to have according to his sexe calling occasions or imployment 3. Most certaine to effect death Thirdly he chooses to use those meanes which in his opinion are most certaine to effect that end most easily speedily and unperceivedly from the knowledge of others that he may not be crost of his designe and aime nor be long in paine Observe 1. It is easie to do evill Here we may observe that there is variety and choise of meanes to doe any one evill or sinne which shewes with what facility and ease we may sinne and perish and with what difficulty and hardnesse wee may doe good and bee saved which cannot bee done by such multiplicity of meanes and waies a right line can bee drawne but one way and the truth is simple and not manifold 2. The folly and madnesse of self-murderers Secondly here appeares the folly and madnesse of those that are so circumspect and carefull about choise of the meanes whereby they would die and are so regardlesse of the morall maner how they die and of their consequent condition that will follow upon such a death Observe every grosse and notorious sin is ever committed with a spice of madnesse accompanying the same because it is done against the dictat of sound reason and of true religion and therefore such men are so frequently in the Proverbs called fooles in respect not onely of the thing they doe but also in regard both of the reasons of their proceedings and also of the fruit and end of their courses touching whom it may be said that they have sowne the wind and they shall reap the whirle winde as sayes the Prophet a Hosea 8.7 §. 3. Of the method of self-murderers The method and maner of execution of self-murder The method and manner that a self-murderer observes in execution of self-murder consists in three branches 1. He observes opportunities First he watches and hunts after all opportunities and affects retired solitarinesse that he may without hinderance kill himselfe 2. Secrecy Secondly hee affects secrecie and expedition to accomplish that vile act upon performing whereof all his indeavours and power being bent and being deserted and left of God and his good Angels and the devill instigating and helping him and all meanes fitly concurring for that execution the
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 Causes The causes hereof are specially two 1. Desperation First desperation in regard of the horriblenesse and grievousnesse of the sinnes whereof a man is guilty and by which hee is confounded in his conscience and for that withall hee conceives and perswades himselfe that God will never be mercifull to him to pardon him 2. Ease of conscience Secondly affectation indeavour to ease ones troubled and restlesse conscience for some unnaturall cruelties and crying crimes by satisfaction of Iustice according to his demerits makes himself to destroy himself but of this case we have spoken before The saul inesse of this revenge This revenge upon ones selfe in this manner upon this cause is many wayes faulty 1. 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 2. 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 3. Thirdly no man is a competent judge over himselfe in this case either to cleare or to condemne himselfe Non est quis idâ—neus judex inse in propria causa Nemo halet in se authoritate est non sit seipso superior Filli. Because it is impossible that he should bee both Superiour and inferiour to himselfe or that he should not be partially inclined in his affection to himself either in love or hatred 4. Fourthly not by killing our selves which deprives us of the necessary time of repentance but by repentance and faith in Christ our past sinnes are to be done away how grievous soever they be Sibi adimit necessariuÌ„ poenisteÌ„tiae 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 5. For peace of con cience what is to be done in this case Fiftly for peace of conscience in that case God hath appointed other meanes as 1. First humiliation and repentance before God 2. Secondly confession to godly Ministers for advice and comfort 3. Thirdly if the former will not do then are we to put our selves to open shame for private faults by publick penance in the Church or to put our selves into the hands of the Magistrates to suffer for our crimes by the civill sword Second kind of revenge Against others 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 Who in this respect are most subject to self-murder Which practise of self-murder upon this motive is most incident to persons of the weakest sexe and worst disposition and condition such as be women and servants and 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 The unreasonablenesse of the practise Which is a mad course for one to pull out both their owne eyes to the end that another may lose one of his Such persons doe die in implacable malice and are certainely damned by their owne act and manner of concluding their life A good revenge There is a good and 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 Hoc asserimus neminem propter sua peccata praeterita propter que magis â—ac vita opus est ut possit poeniteudo sanari cum fructuosam agere possumus poeniteâ—â—â—â— apud Deum Jude sacium meritò detestamur cum se liqueo suspendit seeleratae illiâ—s traditionis auxisse potiùs quam expiâsse commissùm quoniam Dei miscricerdiam desperando exiâ—â—abiliter penitus nullum sibi salubris poenitentiae locum reliquit suae mertis reus sinivil â—ane vitam quia licet propter suum scelus alio seclere suo eccisus est 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 flaine 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 to self-murder Prevention of sinne 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 1. The sins of others First they are the sinnes of others for which a man would kill himselfe either that he may not see them to his griefe or that he may not be the object or subject of other mens committing of them As those women that to avoide ravishment and of being deflowred
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 3. Peoples fit temper and disposition 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 1. Naturall this disposition or temper is either naturall as 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 2. Morall 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 How these motiōs be knovvn to be frō Satan That we may know whether this self-murderous impulsion and strong motion be from the devill we are to observe three things 1. By natures and reasons abhorring of them First if the motion of self-murder so raised or injected be such as upon the first sight thereof nature in a man abhorres it and reason and grace withstands with a continuall strife and conflict against it then the same is of Satan 2. When they are from some secret impelling power Secondly if the forciblenesse of the motion to self-murder for effecting the act be not so much from the apparent occasious as from secret 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 Satans deceitfull craft That the devill may make a man to murder himselfe he both hides the uglinesse of the sinne and the greatnes of the danger and also he makes a false representation of great or pleasing good by it to man more than he can have by living Insufficiency of this motive from Satan to kill ones selfe The insufficiency of this motive from Satan to warrant a man to kill himselfe is apparent by two things 1. Beleeve him not First we ought neither to beleeve the devill who is a lyar nor to obey him but to resist him and give him no place 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 2. Contrarie to reason and religion Secondly such a vile motion is contrary to right reason and 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 Observe Men are in danger by the Devill Wee are to observe from this generall motive of self-murder the danger that men are in by the devill who indeavours the destruction both of soule and body and of the body hee desires the over-throw specially by a mans owne hands because thereby he also ruinates the soule in its horrible act of transgression by self-murder which is the thing that hee specially aimes at 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 1 Pet. 5 8. Note 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 The seventh generall motive of self-murder Phrensie The seventh motive occasioning self-killing is phrentick distemperatures 1. Voluntary Ira furor brevis est which are either voluntarily contracted and entertained as in violent passions of love anger and the like whereby some kill themselves 2. Involuntary 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 Kinds of it 1. Naturall This involuntary phrentick distemperature is either naturall or spirituall 1. Fooles Naturall is first in persons from their birth 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 2. Mad men Secondly it is in mad men and lunaticks who are inclined to do unreasonable harmefull acts without any respect of good to themselves in that which they do 3. Melancholick persons Thirdly it is in extreame 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 2. Spirituall The distemperature of 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 The grounds of spirituall phrensie This kinde of distemperature arises from two grounds especially 1. Abused judgement First from an abused or 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
principally for their unbeliefe as our Saviour Christ saith He that beleeveth not is condemned already a Ioh. 3.18 §. 4. Of the examples of self-murderers in Scripture 2. Reason Proving that all self-murderers are damned The second argument proving that all proper self-murderers are damned is the examples of those recorded in the Scriptures who did murder thēselves as Saul Ahitophel Zimri Iudas c. that were all reprobates and damned persons Examples For the Scripture speakes not onely of their fact of self-murder with condemning and detesting of the same but also it so describes the persons themselves that do it that it makes it apparent that they are damned and gives instance in none other that did it but reprobately damned wretches 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 3. Reason Proving that all self-murderers are damned 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 excessive hainousnesse of that sinne which neither can here consist with true grace in those that so perpetrate it nor will permit any that so do it to enter into Heaven in regard of the hainousnesse of it whereby it is without the pale and verge of mercy to be shewed to any that commit it Reason 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 The Lawes given to man have bounds Because to restraine mans presumption in evill mercy is intended and offered to penitent men for sinnes contained within certaine bounds and limits and not extended to insinitnesse of excesse or malignity with overthrow either of the universall Law of nature or of the Law whereby God is subsists and acts his works which would import that there must be neither God nor Creature 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 For sinnes beyond the Law no mercy For the Gospell and Law have respect thus farre one to another for their bounds and extent that the vertue and benefit of the Gospell extends onely to save those penitents that are in danger to perish by sinnes directly under and within the compasse of the law proper to man but if man do sin transcendently-presumptiously and properly against more universall or higher Lawes that concernes the being of God or of the whole frame of the creation the violating whereof naturall instinct and divine horror may make us abominate there is no comfort of the Gospell nor salvation to such as is apparent in the devils into whose qualities and order such men do degenerate by their transcendent sinnes beyond the list of those for which mercy may be had by the Gospell which respects pardon of sinnes limited only within compasse of that Law which is properly given to man and requires a modified justice sutable to the power man had at first to performe dutie Self-murder is a transcendent sinne beyond Law Now self-murder properly so called is such an extracategorian and transcendent sinne beyond or above the law of reason or of divine imposition proper to man that it violates the frame of the Creation and the Majesty of God himselfe as well as his Law in endeavouring the destruction of both from which horrible fact both naturall instinct and divine horror might restraine a man if he had not put off humanity 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 4. Reason Proving that all proper self-murderers are damned 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 They want true repentance That they want true repentance and all other subsequent saving graces neither in that estate can have the same is thus apparent if they have repentance it must be either habituall and implicite in their disposition or actuall and explicite in expressions and deeds or in both But if it be neither way in them then it cannot be in them at all but it is neither way in them ergo 1. Habituall repentance 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
bent to do afterward notwithstanding that he knowes the same to be directly contrary to Gods will and to his own salvation Neither can any mans precedent prayer be effectuall with God for to obtaine pardon of a vile enormious sin that he desperatly and unresistably intends to perpetrate against the will of God which I will manifest by three strong reasons Reasons 1. Such prayer condemnes the self-murderer 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 2. Such prayer is not of faith The 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 3. It is unwarrantable The 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 Note Touching such self-murderers beleeving hoping and casting themselves upon Christ for salvation I grant they may have desires of salvation but it is onely to be had in Gods way and therefore they cannot have it in their own True faith and hope they cannot have because the same cannot consist with such raigning and advised presumptuous sins neither have they any ground to beleeve or hope that any in that case can be saved 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 Presumption The hope and expectation of the salvation of such self-murdering persons when they die is but groundlesse presumption in regard that their abuse of religious practises of prayer and the like and wretched dallying with God in so wicked a minde and to so vile an end doth aggravate their sin and makes them much more culpable and subject to eternall damnation than if they had forborne the same the expectation and desire of the wicked and hope of the hypocrites shall perish 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