the speech and confession of mr. richard hannam on tuesday last in the rounds of smithfield, being the . of this instant june immediately before his great and fatall leap from off the ladder together with a true and perfect description of his life and death; his several rambles, figaries, exploits, and designs, performed in most parts of europe; especially upon the king of scots, the queen of sweden, the kings of france, spain, and denmark, the high and mighty states of holland, the great turk, and the pope of rome. this is licensed and entred, according to speciall order and command. hannam, richard, d. . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing h thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the speech and confession of mr. richard hannam on tuesday last in the rounds of smithfield, being the . of this instant june immediately before his great and fatall leap from off the ladder together with a true and perfect description of his life and death; his several rambles, figaries, exploits, and designs, performed in most parts of europe; especially upon the king of scots, the queen of sweden, the kings of france, spain, and denmark, the high and mighty states of holland, the great turk, and the pope of rome. this is licensed and entred, according to speciall order and command. hannam, richard, d. . p. printed for g. horton, london, : . in the title the words "being the . of this instant june" are enclosed in square brackets. annotation on thomason copy: "june ". reproduction of the original in the british library. eng hannam, richard, d. . executions and executioners -- england -- early works to . suicide victims -- early works to . thieves -- england -- early works to . swindlers and swindling -- england -- early works to . a r (thomason e _ ). civilwar no the speech and confession of mr. richard hannam on tuesday last in the rounds of smithfield, being the . of this instant june immediately hannam, richard c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the speech and confession of mr. richard hannam on tuesday last in the rounds of smithfield , [ being the . of this instant june ] immediatly before his great and fatall leap from off the ladder together with a true and perfect description of his life and death ; his several rambles , figaries , exploits , and designs , performed in most parts of europe ; especially upon the king of scots , the queen of sweden , the kings of france , spain , and denmark , the high and mighty states of holland , the great turk , and the pope o●rome . this is licensed and entred , according to speciall order and command . london , printed for g. horton , . the speech and confession of mr. richard hannam , on tuesday last in the rounds of smithfield , immediatly before his fatall leap from off the ladder , &c. in the days of william the conquerour , we read of one simon lupus , a notable carver , so called by the saxons , who in one half year , had purchased above l. as the ganters term it ; but not long after , lost both that , and life and all ; for being sentenced at chester to be hanged , he vowed that no man should never do it ; and accordingly being upon the ladder , he desperately leaped off : in like manner , mr. hannam , [ the subject of this discourse ] far exceeding cutting dick , bold peacock , valiant cheyny , and famous hind , hath desperately acted the like theatre ; for note , that upon his first breaking out of newgate , he crossed the sea to amsterdam , and robbed the bank of abundance of rich treasure : from thence he went to the hague , where he robbed the qu. of bohemia also of many rich jewels , rings , and plate : he robd the queen of sweden , he robd the k. of scots ; he robbed the kings of spain and france , and likewise the prince of turks : insomuch , that in one years space , he got above l. in gold , silver , plate , and jewels all which treasure , was not formidable enough to preserve him from the hand of justice ; but upon his return from his europian rambles , he lodged in bear-binder lane at one mr. chamberlains , and on saturday june . towards evening , he , with his father rud , another , and mrs. dale , ( a fidlers wife ) came to mr. laughorns , a victualling-house , went up stairs , called for a cup of beer , pickt open a chest , stole out l. s. in money , which the woman carryed away : but being suspected , two of them was apprehended , hannam escaped out of the house top , and returning about hours after , was taken , carryed to newgate , and from thence to execution , where he made this ensuing speech , viz. mr. sheriffs , although i am a prisoner , and condemned to die ; yet i cannot but retain a favourable construction of your proceedings ( this day ) towards me ; presuming , that you will not deny me that liberty , due to all christians , from christian magistrates , which is , that i may be permitted the freedome of speech , to clear the innocent ( at this my hour of death ) that now lye accused , as being privy to my designs , and confederates with me in my late actions : as for my part , resolved i am to accuse no man : no , no , gentlemen , i abhor the thought , much more detest the action of so horrid and foul a crime ; and on the contrary , am as willing and free , to clear those that are accused for me ; which it seems is my poor landlord and landlady , mr. chamberlain and his wife , whose hard fate , and cruel destiny from my soul i pitty , as much as my own , and do protest their innocency in all respects [ towards me ] whatsoever . however , seeing it is my unhappy fortune , to end my days upon this gibbet , i humbly submit to the divine hand of justice , and desire the prayers of all good christians , to almighty god , earnestly to implore a remission of all my sins , which are many ; and inable me to sayl through this violent storm and tempest , that so at the last i may arrive at the haven of happiness , there to cast my anchor of faith and to lay hold on my lord and saviour jesus christ : and so farewell , farewell unto you all . then turning himself about , mr. clerk the minister of newgate spake unto him by way of exhortation ; and after him , one mr. cudson ; unto whom he was very attentive , and seemed to have a very relenting spirit , &c. but the hour drawing neer , he was commanded up the ladder , where the executioner sate ready to do his office ; and having put the rope about his neck , mr. hannam pulled out a white cap out of his pocket , and giving it to the executioner , he put it on the said hannams head , and after that , his mourning ribbon that he wore about his hat , and so lifting up his hands to heaven , and the executioner laying his hand upon his shoulder , [ which was the sign ] asking if he was ready , he immediatly leaped off on the left side , uttering these words : lord have mercy upon me . finis . a nevv poem on the dreadful death of the earl of essex who cut his own throat in the tower. by the embroyan-fancy of anti-jack presbyter. embroyan-fancy of anti-jack presbyter. approx. kb of xml-encoded text transcribed from -bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing n estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a nevv poem on the dreadful death of the earl of essex who cut his own throat in the tower. by the embroyan-fancy of anti-jack presbyter. embroyan-fancy of anti-jack presbyter. sheet ([ ] p.) printed for e. cart, london : . verse - "come, with a nimble thrust of rapier'd wit,". reproduction of original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng essex, arthur capel, -- earl of, - -- poetry -- early works to . suicide -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - pip willcox sampled and proofread - pip willcox text and markup reviewed and edited - pfs batch review (qc) and xml conversion a nevv poem on the dreadful death of the earl of essex , who cut his own throat in the tower . by the embroyan-fancy of anti - jack presbyter . come , with a nimble thrust of rapier'd wit , ( my muse ) now stab all traitors , point at , hit the throat of a self-murtherer , whose fall doth manifest his crimson guilt to all . led by the halter to the stygian lake . many there be , he to prevent the stake , or hemp or hatchet , took a shorter cut , ( as if to die were but to crack a nut , ) to let his soul fly from its prison , body , to stept to — ask his chronies , how d' ye ? o pity 't is that such a branch as he , should thus deserve so sad an elegy . whose loyal father pawn'd his life to those , who wee the grand promoters of the cause . so excellent his father , that t' express his excellencies , seemes to make them less . " should i presume to tell his worth , i fear " ( my muse ) i should subscribe a murtherer . " to do 't by halves were fair , but 't would be sed , " 't were only then but drawn and quartered . my lord ( like tully's son ) degenerates . a worm , within his breast most sadly prates , consc'ence ( the kings atturney ) stings his heart so mortally , that now he dares depart . " a wounded soul close coupled with the sence " of sin , payes home its proper recompence . " could not your active hands had fairly staid " the leasure of a psalm ? judas has pray'd , " but later crimes cannot admit the pause , " they run upon effects more than the cause . hangman will curse your feates , 't is most severe to be ones proper executioner . some do affirm , that 'twixt such acts and death , one may repent , even at his last breath . i fear , there is , ( after so foul a sin , ) too narow a gap to let repentance in . his death to th' saints this doctrine will afford , impatient of being with the lord he was good man : dearly-beloved , praise his policy , in shortening his days . " but if the saints thus give 's the slip , 't is need " we look about us , to preserve the breed . " hence sweep the almanack : lilly make room , " and blanks enough , for the new saints to come " all in red letters : as their faults have been " scarlet ; so limb , their anniverse of sin . jack presbyter , i tell the whorson , lyar , encomiums that do amount much higher . 't is height of valour , fortitude , to kill ( not our strong foes , but ) a mans self at will. brave active roman spirit ! purgatory shall be to thee , for a new inventory . scylla , cbaribdis , python , acheron , medea's bull , the tails of the dragon , sea-monsters , serpents , gorgons , centaurs all medusa's , bugbear-harpies these i call mormos and bugs , ( as our stout earl did see , ) to fright poor idiots to morality . cowards do dread the grim pale face of death , who foil'd b' it , are but squeezed out of breath . give me an hector greedy of 's own blood makes death to tremble , bids damnation , slud , fears not the gods , 't is sin , if they be good , if bad , why ' ere in aw of them men stood ? death , hell , damnation and if thou not fearest , jack presbyter , dy thou thus if thou darest . or else learn hence not to aspire too nigh the high perogatives of majesty . vive le roy , let rebells meet the end , if their repentance may not it prevent . finis . london , printed for e. cart , . the vvitty rogue arraigned, condemned, & executed. or, the history of that incomparable thief richard hainam. relating the several robberies, mad pranks, and handsome jests by him performed, as it was taken from his own mouth, not long before his death. likewise the manner of robbing the king of denmark, the king of france, the duke of normandy, the merchant at rotterdam, cum multis aliis. also, with his confession, concerning his robbing of the king of scots. together with his speech at the place of execution. / published by e.s. for information & satisfaction of the people. e. s. this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing s thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the vvitty rogue arraigned, condemned, & executed. or, the history of that incomparable thief richard hainam. relating the several robberies, mad pranks, and handsome jests by him performed, as it was taken from his own mouth, not long before his death. likewise the manner of robbing the king of denmark, the king of france, the duke of normandy, the merchant at rotterdam, cum multis aliis. also, with his confession, concerning his robbing of the king of scots. together with his speech at the place of execution. / published by e.s. for information & satisfaction of the people. e. s. [ ], , [ ] p. printed for e.s. and are to be sold at the greyhound in st. paul's church-yard., london : . annotation on thomason copy: "june ". reproduction of the original in the british library. eng hannam, richard, d. . brigands and robbers -- england -- early works to . executions and executioners -- england -- early works to . last words -- early works to . suicide victims -- early works to . thieves -- early works to . swindlers and swindling -- england -- early works to . a r (thomason e _ ). civilwar no the vvitty rogue arraigned, condemned, & executed. or, the history of that incomparable thief richard hainam.: relating the several robberi e. s. c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion the vvitty rogue arraigned , condemned , & executed . or , the history of that incomparable thief richard hainam . relating the several robberies , mad pranks , and handsome jests by him performed , as it was taken from his own mouth , not long before his death . likewise the manner of robbing the king of denmark , the king of france , the duke of normandy , the merchant at rotterdam , cum multis aliis . also , with his confession , concerning his robbing of the king of scots . together with his speech at the place of execution . published by e. s. for informacion & satisfaction of the people . london ▪ printed for e. ● . and 〈◊〉 to be sold in the greyhound in st. paul's church-yard . to the reader . reader , you have here the life , pranks , and death of one of the most unparallel'd thieves in these our dayes , as it was partly delivered by himself , and partly by others that were conversant with him in his life . i have forborn to tell you his petty thieveries : but because there is one , which being his first , and as it were a prologue to his former actions , i shall insert it here ; and thus it was : being in the market-place , where there sate a woman selling puddings , he spies her , steps unto her , and feigning himself desiring for to buy , asks her the price , she told him ; but speaking to another customer , he in the interim slips as many as handsomely he could into his codpiece , which having done , told the woman , he would not give so much ; and thereupon left her . upon this good success , taking himself to be one of fortunes favourites , he frequently comes to market : insomuch , that by degrees , from robbing of a stall , he comes to rob a shop ; from a shop , to rob a house ; and from a house , even to dare to rob the court : until his doings did at last undoe him . whether it was more for need , or more to covet other mens applause , that thus he lived , i question which . but such is the policy of the devil , that plotting to undermine the frailty of a wretch , he shews him what it is to be admir'd ; this spurs him on with a conceit of acting something that may make him famous : of which he runs the hazard , and at last is taken : for so the custome of the devil is , when he hath brought one in a dangerous way , to leave him in the wolvish jaws of death . thus hath the wings of fame flown away with many , that not onely might have liv'd in the callings wherein they were educated , and contentedly ; but died peaceably , and so have liv'd , as not to fear to die , and took the easier way to heaven , viz. in a feather-bed , and not a s●ring . i shall not stay you any longer at the door , which being open , you may enter , and view the grandest thief in europe : but give me leave , before you wander further , to give you a true account of what he left behinde him on the ladder . the speech and confession of mr. richard hainam , on tuesday last in the rounds of smithfield , immediately before his fatal leap from off the ladder . although i am a prisoner , and condemned to die ; yet i cannot but retain a favourable construction of your proceedings ( this day ) towards me ; presuming , that you will not deny me that liberty due to all christians , from christian magistrates , wch is , that i may be permitted the freedom of speech to clear the innocent ( at this my hour of death ) that now lie accused as being privy to my designs , and consederates with me in my late actions . as for my part , resolved i am to accuse no man ; no , no , gentlemen , i abhor the thought , much less the action of so horrid and foul a crime ; and on the contrary , am as willing and free to clear those that are accused for me ; which it seems is my poor landlord and and landlady , mr. chamberlain and his wise , whose hard face and cruel destiny from my soul i pitty , as much as my own , and do protest their innocency in all respects [ towards me ] whatsoeever . however , seeing it is my unhappy fortune , to end my dayes upon this gibbet , i humbly submit to the divine hand of justice , and desire the prayers of all good christians , to almighty god , earnestly to implore a remission of all my sins , which are many ; and enable me to fail through this violent storm and tempest , that so at the last i may arrive at the haven of happiness , there to cast my anchor of faith , and lay hold on my lord god : and so farewel , farewel unto you all . then turning himself about , mr. clerk the minister of new-gate spake unto him by way of exhortation ; and after him one mr. tuke ; unto whom he was very attentive , & seemed to have a very relenting spirit ▪ &c. but the hour drawing neer , he was commanded up the ladder , where the executioner sate ready to do his office ; and having put the rope about his neck , mr. hainam pulled out a white cap out of his pocket , and giving it to the executioner , he put it on the said hainam's head , and after that his mourning ribbon that he wore about his hat ; and taking out his file which he had hitherto concealed , he gave it to mr. brisco , ( of which you shall hear more hereafter ) and so lifting up his hands to heaven , and the executioner laying his hand upon his shoulder , ( which was the sign ) asking if he was ready , he immediatly leaped off on the left side , uttering these words , lord have mercy upon me . the contents are as followeth . chap. . a brief discourse of his life and qualities . . how he rob'd the earl of pembroke . . how he rob'd a merchant in rotterdam . . how he cheated the same merchant of l. . how he rob'd the portugal ambassador of a silver-table . . how he was imprisoned at paris , but escaped . . how he was again retaken ; and the manner of his strange escaping . . how he rob'd the king of france . . how he rob'd a gold-smith in bristol . . how being taken , he attempted to break prison , but was prevented . . how he desperately gets away , and cunningly deceives the watch . . how he takes a lodging in essex . . how he was again apprehended , and the manner of his escaping . . how he rob'd a poor man , and delivered him his moneys again . . how he cheated a gold-smith in cheapside . . how he seized on an english ship , and sold it in another country for l. . how he cousned a gentleman of ●our jewels . . how it was afterwards known that hainam had the jewels . . how he being pursued , notably escapes , and puts a trick upon his wench . . how he was secured in germany , and got away . . how he rob'd the duke of normandy of l. . how he rob'd mr. marsh at hackny of l. . how he rob'd alderman hancock at the grey-hound tavern in fleet-street . . how he cousned a merchant of l. . how he cheated a draper in gracious-street . . how he returned to england , was taken ( and afterwards hang'd ) for robbing an ale-house in st. swithins-lane . . how he had almost escaped again . . how he was executed in smithfield-rounds , with a brief account of his dying words . the vvitty rogue arraigned , condemned , and executed : or , the history of that incomparable thief , richard hainam . chap. i. being a brief discourse of the life and qualities of richard hainam . he was by birth an english-man , descended from an ancient family , and instructed in the rudiments of learning ; insomuch , that at the latine speech he proved a good proficient : and had likewise gain'd a smack of divers languages . his discourse was pleasant , savouring much of scholarship and wit ; so that whoever saw him , if they had a breast that ▪ harbour'd any christian thoughts , would either pity his condition , or admire his parts . he was ever in his childhood thus addicted , counting it a greater credit to be thought wise enough to cheat , then honest enough to hate it : and when maturity of yeares had made him capable of a greater game , he findes acquaintance ; which if ill , like tarre , stick where they touch ; or , as it is reported of the mermaids , sings a man into a trance , till he dances into the mouth of dangers . thus stepping from one degree of mischief to another , he comes to be acquainted with one allen , and , as i suppose , with hinde ; which allen , being a master thief , and an ingenious villain , would oftentimes rob on the high-way in his coach , who would there sit in the habit of a bishop , while his men , which were the actors , making his coach their store-house , because unsuspected , either escape , or putting on a livery , ride by his side in the nature of his servants : with which man when hainam came to be acquainted , having before lost the conscience , he now resolves to finde out all the customes of a sinful life : and for his better education , jonis himself to a band of other villains ; who seeing him a forward man , and stout , were as much desirous of his company , as he was before ambitious of enjoying theirs . with these having now accompanied in some exploits , it was as difficult to fall back , as it was facile to begin ; but not so much through their means , by forcing his continuance , but by his own ; who having tasted of the devils bait , and prov'd the pleasure that he found in sin , could neither by intreaties of his friends , nor the instigations of abundance more , be disswaded from his wicked courses . nay , had he seen the torments of a damned soul pictured before his face , or if it might be possible , the gates of their infernal habitations opened to him , where he might behold the usurer choak'd with his molten gold ; the fornicators , and those wretched souls , that have worn out sheets of lawless lusts , upon the rack of steel ; the murtherer , which before was fill'd with blood , now crying , water , water , to quench his parched thirst ; or the thief , with nothing left him but his miseries : i say , had he beheld all these , they would have seem'd but fancies to him , and no more have touch'd him , or to as little purpose , as a lighted match does powder when 't is wet . notwithstanding , he was a man compleat in parts and person ; had he had grace equal to his other endowments , he had been the mirrour of the age . but it so pleaseth the almighty wise creator to disperse his blessings , to some vvit , and to others vertue ; without which , a mans wisdome is but a deceiving guide , which leads him to the fatal pit , as it did this man , helping him , as we may too truly say , to a dead lift , and only served for a varnish to his villanies , teaching him how to glory in his shame ; as if it were a maxime to be learned , that he that feareth not to sin , may never fear to shew it : from which indeed he would not be retarded : nor could any perswasions be so prevalent with him , as to prove an obstacle to his nimble tongue : insomuch that he would often boast , that all the prisons in england , holland , and elswhere , were far too weak to hold him ; as you shall more plainly perceive in the narration here ensuing . chap. ii. how richard hainam robbed the earl of pembroke . having by his wyles screw'd himself into the acquaintance of mr. herbert , one of the lords servants : for his several courtesies ( which as a prologue to his villanies ) he bestowed on the said herbert , he was in requital invited to meet him at his lords ; at which time hainam so insinuated himself into his favour , that a while after , nothing could be done without the others advice : insomuch , that coming to be sensible each of the others minde , it was suddenly resolved of , that hainam should appear the next day at the lords outward hall , where he assuredly should finde herbert , to the end he might receive instructions for the conveying away of the plate after dinner . now was the sop fallen into the honey-pot ; it fell out as pat , as a pudding for a friars mouth . hainam had his desire , and herbert his . the prefixt time , when come , hainam very gallantly attires him , not varying half an hour from the time agreed upon , but repairs to the earl's house ; where he had not long continued , but it was notified unto him , that the earl had dined , and was walking from one end of the dining-room to the other , till the servants had dispatched , who were then taking off the wrinkles from their bellies ; and moreover , that the cloth whereon the earl dined , was taken away , and the voider wherein the plate was usually put , was set upon the cup-boards-head . hainam having received this intelligence , ascends the stairs , which conducted him to the room where the plate stood , and where the earl was walking ; who seeing a gentleman in such goodly equipage , and supposing him to be a friend to some gentleman belonging to the house , he courteously salutes him with a conjee ; in which silent complement , hainam returns the like , and continued walking in the room . the servants seeing a gentleman walking there , supposed him to be some nobleman that came to give the earl a visit . in this manner both parties were mistaken , and hainam watching for the lords return to the other end of the room ( which was somewhat long ) he nimbly whips the voider full of plate under his cloak , to the value of fourscore pounds and upwards , and went away , taking his journey to the side of the bank , where he presently melted it into one great masse . the butler , according to his custome , comes to fetch the plate , which he found missing . then every one was questioned , but in vain , no tidings could be had , neither of the plate nor thief : then the steward gets some bills presently printed , wherein he discovered the lords arms , with other marks which was thereon , and caused them to be carried to most goldsmiths in london , and elswhere , but to no purpose ; insomuch that ( to verifie the proverb , he that hath once stollen , will steal again ) the former thief was induced to a further progresse , relying much upon his former fortune ; so that not long after , more goods were wanting : and whether heaven pointed out the author , i leave to you to judge ; but the servants having some suspition of mr. herbert , caused him to be severely questioned , who was so ingenious as to frame no other answer , but a just confession ; which he thus enlarged , telling them , that he had a sum of money of hainam , for informing him of the customes of the house : whereupon , hainam was apprehended , but in a short time following , by leaping over a wall , made his escape , taking his leap from london to rotterdam . chap. iii. how richard hainam robbed a merchant in rotterdam . after his villanies had made england too hot a place for him to stay his foot on , he journeys to rotterdam ; where being arrived in fashion of a gallant , he visits an eminent merchant , with an intent seemingly to wooe his daughter . the merchant having the qualities of a gentleman , thought he could not in civility but give him the welcome , if not of a son , yet a friend , or a gentleman ; and to that end , with many complements on both sides , urged him to chuse no other habitation then his own ; and being a stranger , he said , it would redound much as well to his benefit as conveniency . after many denyals , which seemed barely of a complement , he entertain'd the proffer ; but alledging , nothing could more disswade him , then the small hopes he had of his gratuity , or his insussiciencies of requital . having been now entertained , rather like a prince then a picaro , with all the dainties of a furnish'd table , he feigned himself inclinable to sleep , and seemed desirous to take his rest ; and to that end , was conveyed to his chamber , where he lay considering of his intentions , till the folks were bedded : of which being by the deadnesse of the night informed , he softly descends the stairs , and ransacks those rooms where he discovered the richest prizes ; and having made up a weighty pack , in the morning betimes he forsakes the house , puts on another sute of apparel , and in that case passed unsuspected . the next day , every one , when up , betakes himself to his usual occupation , not discovering the losse of any thing , till the day was half-way spent : then was there calling from one to another , where is this thing , and where is that ? who saw the silver-tankerd ? who saw my mistresse best scarf , or my masters gold hatband ? every one had his answer ready tuned , not i , sayes one ; nor i , sayes another ; nor i , sayes a third : which sounded basely in the master's eares . but at eleven of the clock , every one admiring at the gentleman 's long tarriance in his chamber : the merchant sends a servant to enquire his health ; who when he was at the door , having no acquaintance with his name , uses no other phrase then sir ; which after his often pronouncing , he found no eccho : he assays the chamber , which he findes in a bare condition , not onely destitute of its new-come-guest , but the very sheets whereon he lay , which were no mean ones : which when he had observed , he acquaints his master with , who needed then no spurs to post him on ; he presently pursues him , by the description of his habit : but hainam had made a shift to change that , before they had cloath'd them with their own ; and having notice that he was pursued , thought the best shelter was the merchants own house , for there none would seek him or mistrust him . thither he goes in his new-chang'd habit , pretending he had some commodities to sell which he had brought from england , and would desire him to give them house-room , for which he would content him ; not-so-much for that he wanted money , and would therefore sell them , but because he esteemed an inne no secure place to lay them in , by reason it was free to all comers , and the people unknown to him , as well as the merchant ; but having a good opinion of him , he would wholly relie upon his worth and honesty . to this the merchant willingly consented : so he left him . chap. iv. how he cheats the same merchant of four hundred pounds . the next day he sends one of his companions to this merchant , whom when he saw , he told him , his business to him was about his son , a youth which then he had with him , who he would desirously have to reside with him in the condition of a servant : and having intelligence of his good disposition , and the trade he drove , he would not spare any moneys to give with him , that he thought might in reason content him . the merchant greedy of gain , desired him to leave his son , that they might have some experience of one anothers humours ; which he did , and went his way . about a week after , hainam sends for this youth , and inquires of him what rich commodities his master had in his warehouse ; who having narrowly espied , gives him a punctual information ; and for the better surety , brings with him his masters shop-book , wherein he noted what he usually received : the which book hainam peruses , and finding a note of several commodities , which one had lately left with the merchant , to the value of four hundred pounds , he writes underneath in the book , this is mine . and having an excellent faculty in counterfeiting of hands , he writes sutably to the merchants own fist , as followeth , left with me by such a one ( framing an english name ) on such a day , such and such wares , delivered in the presence of f. m. and p. d. which f. m. and p. d. were the one the merchants man , the other hainams ; both of which under-write their hands ; and moreover , makes a small note in a piece of loose paper , expressing the same words : which note he orders the youth at his best opportunity to convey into his masters cabinet ; and with some other instructions he took his leave . the youth return'd with the book to his masters home , where he had not long been , but hainam comes and enquires for his master , who being then within hearing , runs out to him , as supposing he had brought those things he told him of : but contrariwise , hainam demands of him some of those commodities he left with him about a week since : the merchant was amazed , and asked him what he meant : he answered , to have his goods . quoth the merchant , i have no goods of yours in my hands . no ▪ quoth hainam , sure you have , sir ; you cannot forget so soon . quoth the merchant , you were with me , and told me that you had goods , and would send them in , but i received none : no ? quoth he , this shall not suffice , i have my witnesse of it : therefore let me have my goods by fair means , or i shall publish your knaveries , to the cracking of that little credit you have in other places . but the merchant still persisted , crying , he saw not his goods : insomuch that hainam fetcheth officers , endeavouring to force them from him . when the officers were come , the neighbors likewise crowded in , every one giving a fair character of the merchant . but after pro and con a long while , nothing could be done , the one pleading as ignorantly , as the other impudently . then they examine witnesses , who both confirm'd it : the merchants man said , that he by his masters order set his hand to such a bill ; so said hainams servant . then did the merchant stamp as if he was mad , swearing they had a plot to rob him ; and were they examined , he feared he should finde some of them guilty of his late losse , occasioned by the subtile trick of his counterfeit son-in-law . but hainam having now the voyce of all the people there , who cryed , he was the owner , it was plain ; he sends for one of the chief men in authority , to whom they stated the case , who admired at the merchants stubbornnesse , that was so lately reputed such an honest men ; and willed hainam to open what chests he pleased ; and if in case he would not deliver the keyes , to force them open . nay , quoth hainam , for a further confirmation , view his day-book , where if he hath not cross'd it out , you shall see his own hand , his servants hand , and my servants ; so that were he the veriest knave in the world , there could be no shifting of it : so reaches the book over , which he looks , and at last findes the wares written in a hand which the merchant could not deny but he should know , but avowed he was ignorant of its coming there . then the witnesses were asked , whether they knew those hands ? who both answered , they were their own : insomuch that they wanted little of either making the man mad , or perswaded him he had been so . and further , says hainam , if you will please to cause this desk to be opened , i question not but you shall finde another bill of the wares , which , if i mistake not , he lock'd therein . the merchant in a rage replies , he should be hang'd for a cheating rogue , ere he should look in his cabinet or desk ; he would not open it : whereupon , the officers broke it open , and turning over some papers , finde this same bill : then did they all rail upon him extreamly ; who , poor man , could hardly make any thing audible but his tears ; but with much ado would cry , pray secure him , for i know he hath a familiar : this must needs be the devils work . and not being able any longer to withstand the authority of the officers , he suffered all the goods to be carried away , and with them discharged his house of such an unworthy person as his servant , who he sent away to his father , and never heard of him after . chap. v. how he robbed the portugal ambassador of a silver table . hainam with his full bags thought it now high time to be gone : whereupon taking ship , he comes to london ; where having some notice of the rich attendance , with the appurtenances belonging to the portugal ambassador then resident in london , he fits himself to repair unto his lodgings ; where , discerning a small table of pure silver , which served onely as an ornament to the room wherein it stood , he presently contrives his plot to steal it , and never wanted some to assist him : he sends a discreet young man into the room , to speak with a gentleman which was there walking ; which man was to pretend some occasional businesse , as he did : but what it was , i am ignorant of . the man being entred the room in a gay sute , gallant-like , salutes the gentleman , and begins to frame his discourse , which he continued , walking with him from one end of the room to the other ; who had no sooner turned his back , but hainam following of him , nimbly conveys the silver table under his cloak , and stands at the door as he did formerly : his companion seeing the table gone , and walking on that side whereon it stood , shadowed the vacant place thereof ( from the gentlemans sight ) with his body as he walked ; and being come to the door where hainam stood with the table , he steps forth , pretending to have somewhat to say to hainam concerning their discourse , and willed the gentleman to step forth with him . not many words passed , till hainam watching his fit time , tells them he would go call his friend which waited without for their return : but when he was half way down , his companion calls after him by a devised name ; and meeting on the middle of the stairs , they both call to the gentleman whom they found walking , who not knowing but that they might have some real business with him , goes unto them ; and being come , they joyntly tell him , that about an hour after that time , he might expect their return , and then a fuller account of their business . having thus said , they leave him , who returned to his former walk ; and immediately missing the silver table , did mistrust them for the thieves that had stollen it : but before he could get down stairs , they were gotten clearly out of sight ; and taking ship for paris , could never be afterwards heard of , not returning to finish their discourse , which they left so abruptly , that the gentleman did say , it was the pitifull'st tale that ever he had heard . chap. vi . how he was imprisoned at paris , but escaped . hainam being for some exploits in paris imprisoned in the common goal ; and because his fact was great , as for robbing a french lord , he was guarded with a load of iron , and having a great chain about his middle , was fastened to a stake , which for the said purpose was drove into the ground : but hainam , with his file and other tools , being his arts-master , easily shook off all his shackles , and by main force , like a second samson , rooted up the post from out the ground , which having done he easily escapes . chap. vii . how he was again re-taken ; with the manner of his strange escape . but after a strict inquiry and search after him , he was found in the chimney of a neighboring house , into which he gets , having not time to make a further flight : so being again in custody , he was suddenly tryed , and was in a short time to be executed at the mill . and that he might not then make use of shifts , he had a guard of men , and was in chains : but having vowed himself a prisoner to his guard , and that he would not stir , but onely use his mirth and frolicks with them ; he gives them drink and money , of which he had no want , nor they , so long as he continued with them : but having one time made them drunk , his chains he soon unknit ; which he with ease would do , and put them on again : he takes three screws , with which he used to ascend a house , by thrusting them into any wall of stone or brick ; which so easily enter'd , that in a short time he would end his purpose . one of these screws he takes , and windes it into the prison-wall ; then taking another , with which he does the same a step above the former , and so a third ; and by these screws got up unto the top : the undermost of which he pulleth forth , and setteth it above the others . being almost at his journeys end , and earger to have his name divulg'd , that he might ride upon the wings of fame , he calls unto the guard ; one of which with much ado he wakes , but to so little purpose , that being drunk , he could hardly see him ; but hearing of a noise , cryed out in french , lye still , you drunken rogue : but hainam , not taking his advice , he makes his entrance through the top , and that night leaves the city . chap. viii . how he robbed the king of france . having been at the charge of a long imprisonment , where he had nothing to do , but to do nothing : let us now take him in his wants ; he was no other then a rogue in rags : but having an itching desire to a better estate , he thus bethinks him , that the king of france had an exchequer , wherein they laid several great sums of all coyns throughout the world , to the end that any ambassadors , either from or to him , might be furnish'd with such as their necessities should crave . hainam having now received a taste of this same honey , thought it long until he had his fill ; and having provided a small screw , with which he could lift any thing under the weight of twenty hundred , he thus repairs to court , and straightway fell to action ; and with such efficacy , that in a short space he became master of more then he could master : for having unhing'd six doors , he found his entrance into the exchequer : but one of his companions , thinking it a christian resolution , to be contented with a little , if got by a frugal honesty , in hopes of a reward , betrays the plot : whereupon , hainam was search'd for , who taking up a bag of some french crowns , casts it to the other end of the room , leaving the mouth of the bag something loose , which in the fall made such a noise , that the searchers supposed the thief to be there ; and that they might not miss him , ran earnestly to the place where they judged the thief was , who standing in a corner near the door , stole forth , escaping onely with the gain of pistolets , and the loss of abundance more he might have had : by the help of which , he , with some others , got a speedy transportment unto bristol . chap. ix . how he robb'd a merchant in bristol . vvhere he , with some of his companions , perceiving a goldsmiths glass which stood upon the stall , to be well-furnish'd , watched their opportunity to steal it , which one night they thus effected : the shop being open somewhat beyond the hour , by reason of a gentlemans stepping in just when the youth was going to remove the glass ; which gentleman was purposely sent by hainam to cheapen rings , and to pretend he had some gold to change : while they two were talking , in comes hainam , and asks the apprentice , if he had any silver buttons : which he had no sooner said , but , says he , pointing to the young mans face , you have a spot of dirt upon your nose ; and therewithall throws a handful of beaten pepper in his eyes : which while the young man was wiping out , away goes he in the shop with the box of rings , and hainam with the box which stood upon the stall . all which , when the youth recovered his sight , he presently missed ; and calling to the neighbors , ran to overtake them , that way which by the noise of their running he supposed they might take , but never overtook them , nor heard he either of them or the goods . chap. x. how being taken , he attempted to break prison , but was notably prevented . hainam having hitherto escap'd the sword of justice ( which hung over his head , and was ready to cut the thread of his mortality ) dared even god himself , as if heaven were too high , and earth too low for his imperious minde . having sail'd through many dangers , and once more driven on the rock that split his fortunes , he was safely cast upon the shore at newgate ; but not without jeopardy of life : for his accusations tumbled in , as fast as he was loose ; so that it was a desperate game , and doubtful , nothing to be expected , but the favour of a speedy death . but in the nick of time , when he had almost shook hands with the world , his active brain conceived some sparks of hope , arising from his keepers sudden visit , with whom he stood , whether to discourse with him , or with his keyes , the sequel will inform you . but so it was , no sooner was his keeper gone , but he having kept a strong remembrance of the wards , discharg'd his head of that same toyl , and wrought the forms in some few ends of candles lying by him ; which he had no sooner done , but delivered it to a friend , to procure a key sutable to his patern ; which accordingly he did , and delivered it unto him , by the help of which he attempted to force the prison locks ; and had opened some , insomuch that he assayed to the last of all , where being discovered by the keeper , he was unfortunately prevented , and with greater care secured for the future . chap. xi . how he desperately got away , and cunningly deceives the watch . but all the care which could be used or thought on , nor all the locks and bars which could be made , were strong enough to hold him , so subtile was he in his tricks and slights , that he would break the iron chains like thread , as lately was too manifest : for having forc'd his way through many barricadoes , he gets him to the leads , and by vertue of his coat or cloak , which he tears , and fastens like a cord , conveyed himself upon the neighboring houses , and by a leap from thence into the street ; in which adventure he shrewdly hurt his leg : but dissembling of his hurt , he takes him to the gate , thorow which he was to enter , where being come , he calls unto a watchman , and in the best drunken phrase he had , desired him to wait upon him home , and for his pains a shilling should reward him . the vvatchman then ambitious of the office , not onely caused the vvicket to be opened , but supposing him to be much in drink , leads him towards his place of habitation , which he informed them was on holborn-hill ; and having reach'd the conduit , there salutes him two or three of his companions , who to the vvatchman seemed to be sparks ; but having entertained a short discourse , they offer to assist him on his way , and to that end liberally discharge his former guard ; who seeing that they knew him , went his way , not doubting any thing : but no sooner was the watchman gone , but hainam was conducted to a place where there was a horse provided for him , on which he mounts , rides to st. albans , and was by a surgeon there , cured of the burthen of a useless leg. chap. xii . he takes a lodging in essex . having , as you heard , escaped out of newgate , he leaves s. albans , and journeys into essex ; where he there takes his lodging at an alehouse : standing at the door one day , when his landlady was gone to lees about some business , a gentleman coming by , took cognizance of him ; but hainam fearing lest he would betray him , presently runs to his chamber ; the door of which being lock'd , and the key missing , he breaks it open , and taking out l. in gold , which he had thither brought , he left a shilling and a pound of sugar on the table to satisfie his landlady , and departed . chap. xiii . how he was again apprehended , and the manner of his escape . to prevent the designs of an evil fortune , he thought it no policy to stand at his lodging to consider which way to steer his course ; therefore hies him to a private place not far off , where he resolved to remove to redriff ; where he had not long been , but by the constable and some others he was guarded up to london , as farre as to warwick-lane : where being , at the end , within sight of the fatal colledge , he made a proffer to escape ; to prevent which , they catch hold of his cloak , which he suddenly unbuttoned ; and leaving his cloak in their hands , very fairly escaped . chap. xiv . how he robbed a poor man , and delivered him his money again . residing now in london , he was informed , that a certain man at newington had in his house some moneys lately delivered unto him , which he attempted to seize , and did , by breaking in in the night : but understanding that the man was poor , and the sum not being much , he returns it him again ( after the good mans hard intreaties ) and with these words left him , there honest man , take your moneys , i come not to rob the poor . chap. xv . how he cheated a goldsmith in cheapside . another time he provided himself of rich clothes , which when he had put on , he comes to a goldsmiths in cheap-side , and desired to see some rings , and of the best , by reason it was for a special friend ; giving them to understand by the dumb expressions of his smiling signes , that it was to be bestowed on his lady , and therefore would desire him to shew him the best he had , for which he should have what content he asked . the goldsmith then shews him divers choyce ones , but above all , one very rich , which he valued at the rate of l. this hainam pitch'd upon , and calling for a candle and some wax , having a letter ready writ , he pretends to send it by a friend , who that night was to leave the city . a candle was brought him , and he having a counterfeit ring in his pocket , pulls it out , and wraps it in the letter , leaving the true one in its place ; and having sealed the letter , gives it to the young man of the shop , desiring his master to let him carry it home with him , to the end he might there receive his money , which was in pauls church-yard ; which was without any suspition easily granted : so forth he struts , with the goldsmiths man following him ; who being come to mr. corbets the cooks in the church-yard , quoth hainam , come in friend ; and being in the house , he called for a cup of beer , which was brought ; he drank to the goldsmith , and when done , tells him he will go up to his chamber and fetch his money : the youth thought he was safe enough , so long as he had the ring ; but he in stead of going for the money , slips out of door , and was never heard of after . a long while the young man waited , but no man nor money could be heard of ; insomuch that he began somewhat to fear , and inquiring of the house for him , they cryed , they knew him not : then was he assured of his loss , and returning home , opened the letter , wherein he found the brass ring , and no other writing , but set this to the account of your constant customer . chap. xvi . how he seized an english ship , and sold it in another countrey for l. there being a knot of these blades of about sixteen in number met together , whereof hainam and one martin were the chief : which martin put it to the vote amongst them , whether they should then seize on such a ship as then lay in the river ; which , it being resolved on , and to that purpose hearing the ship was bound for france , they in two dayes time coming one by one , and not taking any cognizance one of another , they agree with the master to land them on some part of france , who promised he would : but having lanched forth , and the night over-shadowed the deep , when most of the mariners were asleep , excepting one or two which stayed upon the deck , who upon some excuse they send belowe ; who were no sooner down , but the sixteen appear at a watchword among them , and locking all the seamen under-deck , carry the ship to france ; where disburthening it of the men , and such goods as there was , they in a short time following sell it for seventeen hundred pounds ; and having shared the moneys , take their leaves , some for spain , some for denmark , and some for england : where , in process of time , martin , and two or three more were apprehended , and for the fact , five or six years since bequeathed their souls to god , and their clothes to the common executioner at tyburn . chap. xvii . how he cozened a gentleman of four jewels . hainam having in his voyages gotten some acquaintance with a gentleman , to whom he seemed to owe abundance of respect , was by this gentleman accidentally met in the street ; and that they might renew their former knowledge , was by the gentleman invited to a dinner . hainam having the mischievous engine of his brain in continual action , needed no double invitation , but promises to see him the next day ; and to spend some time with him , in the relating of such passages , which in his travels his eyes could bear him witness of . the next day , when come , hainam goes to the gentlemans house , where he was entertained in a plenteous manner , with dishes of all sorts ; and after dinner , the gentleman shewed him the relicks of his travels : which several toyes , with some jewels which he had brought with him ; four of which jewels hainam in a trice conveyed between the two crowns of his hat , which he had made for such like purposes : the gentleman little mistrusting him , but thought he had pull'd off his hat by reason of the heat of the season . but going to lay every thing in its proper place , the jewels were soon mist , and no body being there but the gentleman and hainam , it was clear enough that one must have them : but hainam rages at the sudden losse , and freely himself urges to be search'd ; and for better satisfaction , was search'd : but though the jewels could not be found , the gentlemans countenance shewed , that he conceived a jealousie of hainam ; which hainam taking heinously , would needs be gone , and without any more words , then ( farewel you and your jewels too ) he left him . chap. xviii . how it was afterwards known , that hainam had the jewels . the gentleman despairing of ever finding them , being confident that none but hainam could convey them thence , gets some printed bils , which he stuck about the streets , and left at goldsmiths shops ; by the which he came to hear of one , and consequently of all the jewels : for a gentleman , to whom hainam proffered to make sail of one of the jewels , bought it at an easie rate ; and seeing those bills , which directed to the loosers house , he hyes him thither , and shewing the jewel , it prov'd the right ; so that the gentleman very honestly returns it for the same price it cost him ; and after the description of the thief appeared evidently to be hainam , who was then pursued . chap. xix . how he being pursued , notably escapes , and puts a trick upon his wench . being one day at an alehouse with his wench , it so fell out , that the gentleman which bought the jewel of him came by , and seeing him , went and fetched officers to apprehend him : he not thinking any hurt , was towards dallying with his wench ; and for her cut-lemmon , agreed to give her one of those jewels which he then shewed her ; which bargain was soon finish'd ; he gives her the jewel , upon which while she was looking , in comes the gentleman with the officers , who when they saw the lasse having the jewel in her hand , tended the burthen of their business rather towards her then hainam ; who in the interim slips aside , and by leaping into another body's house , currantly escaped , leaving his true jewel and his crack'd one behinde him ; who ( that we may not digresse from the point in hand ) we leave in the custody of a trusty prison . chap. xx . how he was secured in germany , and got away . having now , as it were , fetters upon his legs , and so much a prisoner to the world , as not to know in which part thereof to inhabit , his wandring thoughts carried him to germany , where he found , that though god hath leaden feet , he quickly overtook him , and made him likewise know , that he had iron hands : for having played some prank there , he was apprehended and committed to prison ; where , having continued about a fortnight , he goes to three prisoners more , and told them , that that night he intended to procure a way for the escaping of them all ; whereupon they are mighty jovial , till the time came they were escape ; at which time hainam , and two of the others got out , leaving the third , that in their mirth , had made himself so drunk , that he not power to stand , much less to run away ; and was the next assizes , for coyning and other misdemeanors , hanged at the common place of execution . chap. xxi . how he robb'd the duke of normandy . having , as you have heard , broken prison again , he betakes himself to normandy , where having accommodated himself with a habit befitting some honourable person , and attendance sutable to the same ; which when he had done , after he had enquired into the affairs of the duke of normandy's court , he in person visits it : where he found the duke at dinner in his dining-room : in which room there stood a cupboard of plate to a great value ; together with two standing cups beset with diamonds , to the value of four thousand pounds , which he attempted to make prize of ; but missing his opportunity , was smoak'd , and onely pinch'd the cully of a casket of jewels of seven hundred pounds . chap. xxii . how he robb'd justice marsh at hackney of four hundred pounds . being desirous once more to see his native countrey , he takes shipping in an english ship ; whither when he was arrived , having notice that at such a place there was a booty for him , he undertakes to gripe it ; and in the night , having broke into the house where it was , after a serious searching , found a chest , in the bowels of which , when he had untomb'd it , he found in silver and gold to the value of four hundred pounds , and a small cabinet , wherein were divers writings ; which when he came to open , after his perusal , he found them to be of some concernment to the gentleman , he fairly parts stakes , keeps the moneys , and by a messenger of trust , returns the gentleman his writings . chap. xxiii . how he robb'd alderman hancock at the greyhound tavern in fleetstreet . after he was convicted for robbing of alderman hancock , concerning which , being desired by some ministers and friends to clear his conscience , he confessed in the presence of one of the aldermans kinsmen , the day before he dyed , that he broke open the door ; and being supposed the stoutest of the company , was left to defend the same , in case any tumult should arise without . but after they had finisht what they went for ; and when return'd , informed him , that they had wounded the alderman , he denyed to share of their booty ; protesting , that above all things , he abhorred the shedding of blood . chap. xxiv . how hainam and his complices cozened a merchant of london of l. hainam taking occasion to visit a merchant in marke-lane , under pretence of some businesse he had with him from a merchant at cullen , from whence he lately came . the merchant being somewhat busie in his counting house , desired by his man , that the gentleman who attended to speak with him , would be pleased to come to him thither , who imediately was conducted by the merchants servant to his master ; where after some ceremonies , hainam took a seat , and so they fell to discourse ; but hainam who had setled his fancy upon something more pleasing to him then the discourse , which was three bags of money which lay upon the table ( every one containing l. a piece ) and eying them very exactly , perceived them to be sealed all with one seal ; and leaving no stone unturned to gain his enterprise , made with his eye a diligent search to finde the seal lying anywhere in the counting house , but not perceiving any , began to draw to a conclusion of his discourse , and pretended he had forgot some earnest businesse which he should have done with another merchant a neighbour of his from the same merchant at cullen ; desires to be excused at that time , that he must so abruptly break off their discourse , and he would wait upon him at some other time ; the merchant being unwilling he should part without the civility of his house , desired him with many complements to stay and drink a glasse of new wine , which with a great many complements he refused , but at last yeelded , if that he would be pleased to honour him with his company to the antwerp tavern behind the exchange , where he had appointed to meet with the neighbour merchant . at last they both concluded so to do ; but hainam pretended he had some other businesse with some other gentlemen at another place , which he would only write a line or two to them , not to expect his coming at that time , but would give them directions how to finish their businesse themselves ; and so desired that he would be pleased to favour him with a piece of paper , and a pen and inke , with which he was presently accommodated ; wherein he took occasion to write to one of his men that waited on him , his full mind about the premises , which when he had finished , he desired the merchant to lend him his seal to seal it , which he presently took out of his pocket ( it being a seal ring ) which hainam well observed to be the same impression with the seals on the bags of money , with which he was well pleased , then he made presently another excuse to make a postscript to his letter of some thing which then came in his mind ; which he did , adding his mind further how he had projected to deceive the merchant of l. which when he had done , he sealed his letter and gave to one of his attendants , and bid him make hast with it , and bring him an answer to the antwerp tavern behind the exchange . so the merchant having received his seal put it on his finger , and left his cashkeeper in his counting-house , and to the antwerp they went ; where they had not long been , but falling into discourse of divers businesses , came at last to businesses of merchandizing , and so by degrees fell to praising of divers rare inventions and curious workmanship , that at last the merchant came to praise the rare workmanship of his ring , it being presented him from the indies rarely graved ; which was the thing hainam principally aimed at to discourse of . humbly desired him he would be pleased to let him see it , which the gentleman willingly assented to , and seriously viewing of it , praised the rare invention of the graver , that had exprest an angell ascending into the heavens , threatning vengeance ( as was expressed by a flaming sword in her hand ) to a man underneath her , adoring the godesse pecunia , which hainam exceedingly admired how rarely it was exprest ; in the midst of this admiration , his man whom he had sent with the pretended letter came in and desired to speak privately with him ; in which conference hainam gave his man an account of what he should do for the gaining the three bags of money . which was thus neatly done , sir , said hainam , i cannot but admire the rare invention of the graver which hath done it so exquisitly that no hand in the world could mend it , nay equall it . sirah franck , sayes hainam to his man , do you know mr. richeson the stonecutter , that has the stone a cutting for me which the queen of bohemia gave me ; yes and please your honour answers his man ; pretheee go to him and bid him come hither presently , i shall and please your honour . away went the man ( and by and by coming again , as before the plot was laid ) told his master he was at home , but had taken physick that day , and was in no capacity to go abroad . i am sorry for that , sayes hainam , but i will request so much favour of this gentleman as to lend me his ring to send to him , to have him cut mine exactly the same impression as is this , so much sayes he , i am pleased with the fancy . which the gentleman readily did ; and so hainam bid him make hast , and go into mark-lane and bid mr. t. h. come to him presently , for he had waited there two houres for him , and bid the graver take an exact impression , but bid him not grave his stone till he spake with himself . away went his man , being not a little pleased to see that he was like to possess the merchants silver ; comes to the merchants house , and enquires for the cashkeeper , which when the cashkeeper saw him , knew him to be the gentlemans man that went out with his master , desired to know his businesse , he told him his master was at the antwerp tavern behind the exchange , and had sent for the l. upon the table in the counting-house sealed with his masters seal , and there was his seal ; which when the man saw , he presently delivered the money and sent his master the ring again . and the man for fear the merchants man should profer to go along with him to carry the money , told him , his master desired him to perfect ▪ the account he was making up as soon as he could , and desired to know where he might have a porter to carry the money ; one was called , so away they went together into birtchir-lane , and there he left the money and discharged the porter , and so went to his master and carried the merchant his ring , and told his master all things should be done according to his mind ; and also that the merchant he sent him to , was gone to the pie tavern at aldgate with some other gentlemen of his acquaintance , and desired he would be pleased presently to come to him thither , which he seemed to be angry at , and so with many complements at the last called for a reckoning , which the merchant would needs pay , and so parted . so hainam and his man went into birtchin-lane , and took the money between them and away they went , leaving the merchant to the protection of his angry angell , while hainam himself adored and imbraced the goddesse pecunia . chap. xxv . how hainam cheated a draper in gratious-street , never heard of nor ever owned by the draper , but confest by hainam to a friend of his in newgate . hainam having pincht the cully on london bridge of a small piece of plate , conceived he was pursued , hearing some noise behind him , which was occasioned by two butchers dogs in eastcheap fastening one of the other , marched forward in no small hast ; but perceiving ( by casting his eye into a drapers shop ) the master of the shop telling forth of a considerable sum of money , stept into the shop , and presently without speaking to any one , set himself down on a stool by the counter side , and by and by lookt out of the door , his fear of being pursued being over , cast in his thoughts how he might be possessed of those glistering faces ; but before the gentleman of the shop had done telling of his money , he cast his eye on his customer that stood attending , desiring he would be pleased to give an account of his businesse . sir , sayes hainam , i am loath to trouble you till you have done your businesse , lest you in minding my businesse , you should commit an error in telling your money , which would put you to a double labour to tell it over again ; but so it fell out , the gentl●man did mistake and so was fain to tell it over again , which hainam eyed very diligently ; insomuch that he took an exact account ( by his telling ) how much there was ; and also it fell out , that there was a parcell of about thirteenpence halfpennies which he put in a paper by themselves , and noted on the paper how many there was , which hainam observed , and when the gentleman had done , he put the rest of the money in the bag , and also the paper of odd monies , which hainam well noted ; and afterwards the gentleman took a piece of paper and writ upon it the value of it , which was and odde pounds , and he being going forth of town , left a direction upon the bag who he would have it payed to ; which he easily observed by leaning on his elbow ; and also observed where he laid the money . after he had so done , hainam began to speak to him , sir , if you have finished , i shall give you an account of my businesse , which is this , sir i have a parcell of calicoes lately come from the indies , which indeed i can sell more then an ordinary penniworth , by reason we had them freed of custome and excise , and i desire to deal with no better chapman then your self , being acquainted with your worth and ability ; being directed to you by mr. r. b. a broaker upon the exchange , to whom i addrest my self unto being newly come into england , who advised me to your self ; and so it fell out for him that the gentleman knew the broaker he named very well , and had spoke to him about some calicoes , the gentleman was extreamly desirous to drink a pint of wine with hainam , but he refused it , in that he would not be so uncivill as to hinder his journey upon so small an account ; but at last to the kings-head in fishstreet they went , where after some discourse they began to treat of their bargain , and the gentleman desired to know their finenesse , and about what prices they were of : sir , sayes hainam , i come not sir to make you a price of them here , but sir be pleased to come to one mr. harris a merchant , well known in little more-fields , and there you shall hear of me , my name is denham , and you may see the commodities which for mine own part i have no great judgment in , but your friend and mine mr. r. b. has seen them , and i parted from him but even now at a friend house here hard by , and but for incivility to leave you alone , i would step and call him : the gentleman answers his complement with a desire to step for him . hainam presently steps out and goes to the drapers shop , and goes to one of the servants and desires him to deliver him the bag of money in such a place , marked with so much money , and directed for mr. t. s. by the same token there is thirteenpence halfpennies in a piece of printed paper in the bag , which the fellow opened and found it so as he had said , delivered him the bag . hainam telling him he met the gentleman that was to have the money at the tavern , and so desired him to fetch it by that token . hainam having gotten the prize safe , went towards f●shstreet a pace , and going along pretended to make water at the counduict , only to look back to see if any of the men followed him ; and casting his eye suddenly back , perceived one of the youths to stand at the door looking that way , which hainam perceiving after he had done , marched forward his usuall pace , but presently started back again , and goes to the shop again , and perceiving customers in the shop buying of cloth , tels the man that stood at the door , he had forgot one thing , which was , that he should go up into his masters chamber , and in the window he should finde a writing sealed , which he should bring to his master presently at the kings-head , and that he was in the room called the crown , and if he found it not in the window , he should find it somewhere else about the chamber ; presently the boy went to look the writing , which with much search he could not find ; he went to his master , telling him he could not finde the writing he sent for ; the master wondring what the boy meant , at last the boy telling him the story , the master perceived he was pincht , went home with a heavie heart ; and charged his men ( after some correction for their too much credulity ) never to divulge it to any person whatsoever ; so much he was ashamed the world should take notice how nea●ly he was cheated . chap. xxvi . how he returned to england , was taken ( and afterwards hanged ) for robbing an alehouse in st. swithins-lane . having now sufficiently lined his purse against the inundations of a winters day , he strikes up sail for england , where when he was arrived , he meets with his father in law mr. rudd , one more , whose name i know not , and the wife of thomas dales a fidler , whose came to mr. langhornes a small victualling house , at the kings-head in st. swithins-lane , and desired a room above stairs , which was shewed them ; they call for a cup of bear , which they drank , and the party returned that brought it up ; then fall they to their work , which was to pick open a chest wherein they were informed monies lay . the woman having occasion to go to her chest for money , perceived them at it ; retires privily , and by warrant from the next justice , apprehended two of them , which as it afterwards appeared , had taken out l. s. in money , with other goods which the woman conveyed away ; and hainam likewise making his way thorow the house top , left his father in law , and the other to the mercy of the law . but not contented with this fair escape , but being sent by heaven to be punished for his villanies on earth , he in three or four hours returns ( having shifted his apparell at his lodging hard by , in the house of one chamberlayne a box-maker and an alehouse-keeper in beer-binder lane neer lumbardstreet ) and supposing that the master of the house mr. langhorne knew him , with a dagger which for that purpose he brought with him , he stab'd mr. langhorne in the back and twice thorow the arme , intending to have killed him ; and again made his escape over the houses till he came into sergeant probyes yard , whose man having some businesse at that time there , espies him coming towards him with two daggers in his hands , whereupon he runs for a rapier which he had not far off , and engaged with him ; sergean proby having by this time heard or seen something , comes with another weapon to the assistance of his man , with which he valiantly encountred hainam , and wounded him in the thigh , but was himself suddenly after stabbed in the belly by hainam ; yet having the more right on his side , he took the greater courage , and put the more confidence in his might , by the power of which hainam was held in play till it so fortuned that a gentleman of or years of age coming by , perceived the fray , and discerning desperate wounds arising from their blowes , he drawes his sword , and with that in his hand , forceth entrance at the door , which hainam perceiving to open , runs at , endevouring to escape , but the gentleman starting back wounds him on the leg , and with another blow he cut him in the head , and following his blow closely , he sals within him , so that hainam had neither time nor power to use his daggers or his two pistols which at that time he had about him in his pocket . being thus overmatched , he was attended to the counter , where it was found he had l. about him ; at the taking away of which he vowed , they did him a great displeasure , for he intended the day following to be drunk therewith . but his intentions thus crossed , he was the next morning being june . . guarded by six men with clubs and daggers to the prison of newgate . chap. xxvii . how he had almost escaped again . notwithstanding the privy search that was made as well for weapons as for monies , and other mischievous imployments , he had concealed a small file , which he hid in a place made fit for it in his cloathes , to the intent that when he should be fettered in newgate ( which he was assured he should be , having been formerly condemned ) he might with that work himself out of bondage . this file was of such a nature that should you stand in the room where it was filing off a thick iron bar , yet you could not hear the noise . with this file had he disrobed himself of most of his fetters , and wanted little of proving himself a loose man ; but being discovered sooner by his keepers eyes then his eares , he was at that time prevented , and more carefully lookt unto for the future ; yet was the file undiscovered , and so continued till he was challenged to the field to answer at his death for several abuses performed by him in his life . chap. xxviii . the execution of richard hainam in smithfield-rounds , with a brief account of his dying words . the next day his keepers ( through the fear they conceived of his escaping , which they well do , there having been one formerly hanged on the same account ) they sent to the maior and court of aldermen , desiring a speedy dispatch ; otherwise they feared their prisoner would pay his ransome with some of their lives , as he formerly had done . whereupon it was immediately concluded on , that he should be hanged in the rounds of smithfield , june . . being tuesday . which day being come , he was accordingly carryed in a cart unto the place of execution , apparelled in a stuffe suit laced in the seames with a small silver lace , a most pure rough hat , a black cloak with things sutable thereto ; all which upon the ladder he bequeathed to the hangman . he said but little , and that little tended to the clearing of his landlord and landlady chamberlayne where he lay , who were both at that time in custody . he said , that he came thither in the condition of a working goldsmith , and they knew no other but that every day when he went forth , he went about his lawfull occasions , he pretending that he wrought a broad . and for his father in law , he hardly knew him , so lately were they acquainted , but for his wife and some others , if they deserved ought , he would not save them , nor would he accuse them . he denyed that he robbed the king of scots , and said he would rather have parted with a thousands pounds then have been so asperst . his confession was but small , alleadging it a point of p●pery to give an account to mortals , or to any one but god . moreover , he denyed the messias , and said he ought to pray only to the father and not to the son , as not believing he was yet come , but that he would come . having disburdened his mind of what he then delivered , he puls forth ( or caused it to be pulled forth ) his file , and delivered it to mr. brisco who belongs to newgate , and with a jumpe from the ladder , as the ep●logue of his exploits , we leave him taking his last swing . thus courteous readers you have his imprimis , his items , totals , and at last his finis . a discourse of self-murder lately written, and now published as a disswasive from so horrid and inglorious a thing. by e.p., in a letter to his intimate friend r.f. licens'd, november . . e. p. (ezra pierce) approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing p a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a discourse of self-murder lately written, and now published as a disswasive from so horrid and inglorious a thing. by e.p., in a letter to his intimate friend r.f. licens'd, november . . e. p. (ezra pierce) r. f. aut [ ], p. printed for a. and john churchill, and sold by john miller bookseller in sherbourn in dorsetshire, london : . dedication signed: ezra pierce. reproduction of the original in the exeter college library, oxford. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng suicide -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - john pas sampled and proofread - john pas text and markup reviewed and edited - pfs batch review (qc) and xml conversion a discourse of self-murder , lately written , and now published as a disswasive from so horrid and inglorious a thing . by e. p. in a letter to his intimate friend r. f. a crime which cannot be acted without a violation of what seems the most universal and radicated law of nature , self-preservation . boyle's christ . virt. p. , , alterius perditio tui sit cautio . nil misero miserius seipsum non miserante . licens'd , november . . london : printed for a. and john churchill , and sold by john miller bookseller in sherbourn in dorsetshire . . the dedication to his honoured tutor , william gould , m. d. late fellow of wadham-colledge , oxon. honoured sir , the only relation that drew me to presume of fixing your name to this discourse , was that of a scholar to his master , when i had formerly the happiness of being under your inspection , in order to the having natural reason ripened and mellowed by some artificial advancements . the experience i had then of your candor , gives me now just encouragement to hope , that in offering these papers , which are the first fruits of my enquiry yet abroad , i presume not amiss . i had thoughts ( having indeed brought it to some perfection ) of presenting you with another thing , differing from this both in kind and language , and by way of gratitude to have repayed it to one whom i esteemed it best due ; ( from whom i had distill'd on me those kind and gentle effusions , at my first admission to the vniversity , and therefore have reason to deplore nothing more , than my own voluntary and untimely departure from their warmer influence ) but , sir , as we breathe here below in a contigent air , and are not quick-sighted enough to pierce through the clouds of that caliginous night , under which all futurity lies obscured and concealed , many unsought accidents may obtrude themselves on us ; and when they come , instead of giving us a diversion , they are then as unwelcome , as before they were unthought of . and while a man is detained under the severe discipline of some dark providence , there is nothing better to clear up , and soften his disposition , than mildly to impart to another what is at present so great a burthen to himself ; as when the stream swells , and threatens the adjoyning bank , it receives a sudden check through the conveyance of some hidden sluce . but i hope you will not think ( most courteous mecaenas ) as i am not so vain to imagine , that this mean present is sufficient to disengage me from those higher obligations , whereby i shall ever stand indebted to you . i have only this to beg , that you would honour me with some part of your good esteem ; and in the mean time accept of these juvenile productions , as a present testimony of that respect which is still owing , till you are gratified with the compleater issue of a more improved ability . and while i address to you , if you retain your wonted candor , ( as i have no reason to suspect the contrary ) i need not doubt of your generous condescention ; but am still perswaded to hope , that the height your great abilities and disquisitions have raised you to , is not above the intreaties of a client , but rather like some fruitful limb of nature , you will bend the lower for being well laden . and being thus encouraged , while i study for a clear discharge at my present post , i shall not forget to approve my self , burton near sherbourn , septemb. . . your constant servant , ezra pierce . the epistle to the reader . courteous reader , the following treatise would gladly entitle it self to thy acceptance . but if the author may not be so happy in the general , he is sure of some particular friends , and those of no mean rank , who have given it a kind entertainment beyond what was expected , and with whose approbation it comes abroad : and if but one person more be either bettered , or relieved hereby , he thinks himself abundantly recompenced in the enquiry . be not swift to censure , 't is a subject very uncommon . and the innocency , the author hopes , in exposing what is written to the publick , will ( withal considering the unpleasantness of the undertaking ) prevent in others all thoughts of glory and ambition in the publisher . besides , 't is well known , this man is not so discerning as to detect what that mans apprehensions of things are : 't is a kind of sagacity we must confess we all fall short of . the truth is , we are not so much concerned at him , who ends his life in a free and natural course , and in an even pace walks off to the chambers of the dead ; for why , 't is the common road of mankind ; but for a man to break up the door of nature , and with rude hands to thrust himself out of the world ; for a man to hurry himself on all the unknown hazards of self-violence , you will say this is a very quaint undertaking . — quis talia fando temperet à lachrymis ? thrice cursed be the fatal instrument that shall ever be accessary to so unfortunate an attempt . now what account can be given of an adventure so preposterous and amazing ? there are , 't is confessed , different scenes of this kind . some by their own fast and immoderate walking , are seen to shake the sands of life , and to breed a confusion in their current . some men , scorn makes desperate ; others are sighing , and shortening their hours under the false wheadles of some softer passion . but now for a man that values not the one , and has outlived the follies of the other , and is indifferently careful not to charge himself beyond measure ; for one that is placed under the handsomest circumstances of content imaginable , blessed with a competent support , cheared with an acceptable relation , and wanting nothing but a quiet mind to crown himself in the free empire of his own enjoyment , for such a one to become his own dire executioner , and to be the first in hunting away the sacred breath , this last indeed gives me leave to guess somewhat in a theory otherwise so unaccountable . 't was the observation of a great man to this effect , discontent is not seated in our wants , but desires . there is scarce any condition in the world so low , but may satisfie our wants ; and there is no condition so high as can reach our desires . quod satiare potest dives natura ministrat . if we live according to the law of nature and reason , we shall never be poor ; but if we live according to fond opinion and fancy , we shall never be rich . a discontented man to me is the wonder of nature . he would fain conceal his mind , and yet at the same time takes the best care to expose his misery . i am apt to think , that melancholy is not the first thing that attacks mankind , but that discontent is at once both the parent and nurse of so deformed an off-spring ; and being not able to bear up with that usual vigor and sharpness , at length tires , and decays through a long fatigue . and all this while the subject is ripening apace for some desperate design ; and no doubt too ( as we never want the latent attendance of an evil geni , smith's sel. disc . ) there is some active impressor from without that sets forward the attempt , and having used his utmost effort , the party is prevailed on at length , and away must he be hurried in a stream of self-violence . hell and horror ! a man must be strangely wrought on to act thus beyond the common measures of humanity . reason must be sorrily baffled ; and it can scarce be conceived of any , unless one lately returned from the pastures of abdera , where he has sucked in madness with his very diet . it must be sure when the brute extinguishes the man , and all the calmer notions are betrayed and gone , before he can be brought over to so unnatural a compliance , fancy must needs run low , and reason be retired to its cold harbour , before such a kind of lethargy can seize on the mass of being , and a man be forced to exclude himself from the friendly light. fie ! melancholy to this degree ! 't is beneath the scorn of men , and the juster harmony of a more setled imagination . i defie that dull meteor raised from your earthly self , that impure steam which one bright hour can easily scatter , and having chased away the darker anguish , can command the rising sun to smile forth a happy day . well , suppose the worst , the day had been somewhat obscurer than ordinary , and the faint light seemed to vibrate and depart , is there not a warm interval that over-matches the rougher season ? will it still be winter ? does not the gay spring mend up whatever severity went before , recommending it with a more chearful acceptance ? why should we attempt to remove the landmarks of nature , and think to adjust the periods of time according to the measures of our own distracted fancy ? or at least , are we such unskilful artists , that we can't trim the lamp , unless we wholly extinguish the light ? would you perswade the lutanist to burst the string , because the instrument is at present out of tune ? must the jewel perish , because the case is a little disordered ? if a man murders another , the horror of the fact may be somewhat mitigated before his departure into the everlasting scene of uncertainty , and a gentle recantation may interpose betwixt the censure of the crime , and the execution of justice ; but for a man to be a suicide , for that royal creature to be the regicide of himself , and to fall a sacrifice to the flames of his own revenge , this is a sad revolution indeed . and though 't is not our part to judge , yet we may have the liberty to fear his future disposal ; for he is gone without a psalm of mercy , and had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to refresh him in his last agony . when a good man departs the stage , like the sun you may trace his glory at his setting , and the mournful croud surrounding , may be cheared at the brightness of the sinking flash . happy day ! whenever i expire , and it be my good fortune to have pale death sit triumphant on the hollow cheek , instead of parting in the dumb pomp of confusion , may i beg the boon to go off civilly from the body ; and whoever departs otherwise , i wish that unblest terrors may not for ever haunt his trembling shadow . farewell the contents . sect . i. a short account of the universal law of nature . page . sect. ii. of the law of nature , in reference to the present case . . sect. iii. the present case stated and aggravated . . sect. iv. the present case unravelled and solved . . a melancholly man described in the present instance . . a further account of a melancholly man from dr. tillotson . . self-murder is to be abhorred upon three special accounts . . . because the self-murderer subverts the end of his being created . . . because he is a rebel to his creator . ibid. . because he does a thing that is highly prejudicial to the immortal part. . a digression concerning the soul. ibid. sect. v. the present case summ'd up , with the opinion of josephus and st. austin . . the conclusion . . a discourse of self-murder . sect . i. of the vniversal law of nature . dear lindâmor , i would not be thought troublesome in the diversion i am now about to give you ; how●ver i hope you will so far comply with my request , which i shall take to be a farther testimony of that freeness and civility you have hitherto expressed , as to suffer that to be the entertainment of one of your leisure hours , which has cost me several in the composition . and first , you must needs grant me this without controul , that there is something intrinsical to the rational nature : there are some radical principles that are sweetly tempered with the immortal breath , and do shew themselves forth in this happy compound , to countermand which , should there come one from the angelick order , tho we will be more civil than to pronounce him accursed , yet so far we may safely aver , that we are not bound to believe him . there is some grand dictate lodged in the center of the reasonable being , which a heathen called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something that constantly associates with it , and is as 't were the main artery from whence spring all the lesser branches of the natural law. we know not how to character it , but we are sensible enough of the effect . the malum fugiendum , the beatitudo quaerenda , and such like , are all of its own l●ying ; and having sufficiently warmed , and cherished these oval principles , hence 't is that they appear in the vigor and quickness of a law. amongst all the very first , and that which is certainly mingled with humanity , and lies no doubt at the very root and foundation of being , is the desire of preservation in order to happiness . now this sweet passion , desire , is seldom without a companion ; namely fear , which is a passion somewhat more violent , according to the apprehensions of the object , and lies deep in the nature of man ; for at the same time that we are in the very fervor and stretch of inclination , there is some kind of quivering , and concernedness , lest we should fall short in the pursuit , this , i say , is a thing very intimate with our complexions , and flows immediately from the radical principle , preservation : for every one desires his own preservation and happiness ; and therefore hath a natural dread and horror of every thing that can destroy his being , or endanger his happiness . now it can't be denied , but irrationals too do partake of this common property ( if i may so speak ) with humanity . every thing in nature struggles for the conservation of its being , and the promotion of its perfective acquirement . and the smallest crumb of entity has something of care and self-interest in it . touch but the honey , which is the life of the labouring bee , and presently he puts you off with a sting . all corporeals are seen to fly whatever is destructive to their own forms , and to embrace all the neighbourly and friendly beings , that will in the least offer to close , and comply with them . observe the brutal conduct , though it wants the contrivance of a more substantial judgment , yet it has so much of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which a philosopher renders virtutum simulachra , some imperfect draughts of the moral nature , whereby they are well enough furnished in their wilder politicks to be very tender of their own safety . shew me a being , if you can , that would not fain be centering it self in the bosom of happiness , and doing all that is possible to continue , and amplifie its existence . and though we can't suppose these irrationals so unblemished amidst their conversation of sense , as if they dressed themselves by the glass of a law ; yet they are so faithful to their inclinations , and careful to preserve the seal of their nature unbroken , that they rarely miscarry upon this account . if you regard inanimates , take a stone that is artificially lodged upon the top of a tower , and you sha'nt find it inclined to dismount it self ( though indeed there is a great deal of reason for it ) till it be loosened by some external violence , and then it must of necessity drop towards the center . this is a thing methings as improper to conceive , as for a brute to become a felo de se . so that every being is kind and courteous to it self to this degree , as not to abandon what is essential to its own conservation ; but takes all the care , and delight imaginable to carry on its own welfare and complacency . sect . ii. some account of the natural law with respect to the present case . in every rational mind then there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they call it , a sacred kind of manuscript engraven by the finger of the deity . 't was the suprem'st opifex that gave right reason in man , its first imprimatur ; and an eternal contriver that carved it on the fair table of an immortal mind . now for what end shall we imagin there was so much care taken about it ? we can't suppose it to be fixed there as an empty cypher , but rather as some hidden monitor , which now and then steps up in the name of authority , and warns men to shun such irregular and undue courses as bear an implacable enmity towards their natures , and to advise them to embrace such comely objects , as shall enable the more exalted power . in a word , 't is all for advancing the rational make to the just perfection of its being . 't was by virtue of this , that the great philosopher came to discern the immortal seal that was stamped on his very being , and at last throughly understood by the right trimming and improvement of his intellectual lamp , that he must once , as himself confest , be accountable for his being , and all its operations to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he called him . this is but a fair and judicious construction of things ; for we can't otherwise imagin , but that as this engraved law was dispensed to every man according to the oeconomy of infinite wisdom ; so every violation of this law is not only prejudicial to the being of man , but a virtual contempt of the supreme legislator ; who having all wisdom , love and goodness , contempered in his nature , was moved hereby to oblige mankind to be studious and provident of its own happiness . so much then as a man revolts from the dictates of right reason , and is inobsequious to this implanted law , to so much misery and animadversion does he justly expose himself . and the very rays of light within , will reflect on him such a discovery , that a being essentially depending on another , must certainly by responsible to it , and without all question censured for the breach of so clear and excellent a constitution . and as for the supreme judge , the measure of his proceedings may be collected from the harmony of his temper , who is so just that he cannot , and so good that he will not inflict his censures beyond the merits of the crime . now all this being so far granted , we are yet farther to suppose , that this natural light , which all hold to be the glitterings of some uncreated ●ay on the immortal mind , is still making fresh discoveries , but especially recommends that which mostly tends to the safety and conservation of the rational compound ; for this grand affair the first author designed right reason , when he took the primest and most select part of it , and enacted it into a law. and this is so much the aim and tendency of it , that no created power can dispense or divert it to any other end . for a law thus founded , remains irreversible , and none can annul it ; but that very legislative power , who first framed it into being . a law that has so divine an original , can by no means be dispensed withal , unless by a power equal to the same , or superior to that which made the sanction . indeed this supreme power , we confess , may , as he thinks fit , alter , but will never totally extinguish the natural law. for why , as divines hold , 't is that constitution by which the heathen world shall be arraigned and censured at the general audit. now this natural law of which we are speaking , is of that universal extent both in respect of time and place , that no person could , or ever can plead an exemption from the strict obligation of it . i desire no better author than cicero to confirm the truth of this assertition , — legi naturali nec propagari , nec derogari fas est . — nec veró aut per senatum , aut per populum solvi hâc lege possumus . — non erat alia roma , alia athenis , alia nunc alia post hac ; sed & omnes gentes , omni tempore , una lex , & sempiterna & immutabilis continebit . — cui qui non parebit , ipse se fugiet , & naturam hominis aspernabitur . here is a clear and forcible intimation , that no person living can be excused from the dictates of this law , unless he will suffer himself to be as 't were banished from his own essence , and live disjointed from humanity it self . he further says , which is a most convincing thing to all that will contemplate , that this law is sufficient to carry on great exploits , were there no other . nec si regnante tarquinio nulla erat scripta lex de stupris , &c. suppose there were no positive law for the present to check the unruly violence of a tarquin ; yet let him consider that virgin-law of nature , which he hath ravished and deflower'd ; what beamings of the eternal light , enough to revive a modest lucretia , he hath quenched , and so strike a terror into the heart of so licentious a prince . now , with respect to the present instance , were there no such regal order as this erected in the empire of man , did you spring into being like one of natures productions , or like some artificial automaton , had been the principle of your own motion ? or had you come hither in that manner , for maintaining of which , plato , who philosophizing after a more refined way , rebuked several of his contemporaries , and almost at that time of day droll'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the world , as if the government of it had resided wholly in the hands of blind chance ; had it been any of these , the case had been otherwise , and you might haply been at your own disposal . but seeing you are to pay deference to these sacred engravements within you , seeing you are to bring in a constant homage , for fear you should be branded with the ill name of being a rebel to nature , you are in no wise to meddle with a prerogative so far beyond you . besides , seeing every man has his own authority circumscribed according to the laws of that just imperium within him , i make no question but that every opposition carries with it the force of its own penalty . this appeared in the braver heathen , who spake in this manner , that when goodness was an abundant compensation to it self , the very baseness of such an action was punishment sufficient . and indeed , who cannot almost but be sensible , that as some good has in it such a native fairness , such a magnetick virtue , as must needs , were there no command , invite and attract the rational nature , and infallibly win upon the score of its own worth ; so there is such a horrid deformity in some evil , as that natural reason must needs loath and abhor it . insomuch , were all laws laid aside , yet there would be some order springing from the harmonies of reason , whereby the rational inclination would be disposed , in regard to its own welfare , to twine , and clasp about that good , and to fly that evil against which it has conceived so strong a prejudice . now , as we are positively assured , that the grand author of nature has not settered , or enslaved the rational creature , but rather graced it with a competent enlargement ; so we are equally certain 't is his mind , that it should so far consent to its own happiness , and to all the means that are required to conserve it , as hastily to shun , and abhor whatever is destructive and prejudicial to its security . and i doubt not to aver from hence , that 't is according to the universal policy of nature for a man to regard his own advantage . for as a reverend divine of our own speaks , he is not a wise man that doth not take care of himself , and his own concernments , according to that of old ennius , nequicquam sapere sapientem , qui sibi ipsi prodesse non quiret . such a one hath but an empty title of wisdom . and as self-preservation is the first principle of nature ; so care of our selves , of our own interest , is the first part of wisdom . and to be happy , he adds , is not to be so for a little while , but as long as may be , and if it be possible for ever . sect . iii. the present case stated and aggravated . tho self-preservation be a dear principle , and so entwisted with the natural law , that some have taken it for the very law it self ; yet , may not a man be forced to do one time , what even natural instinct abhors at another ? 't is true , indeed all beings , nay , even those in whom only the principles of sense do preside , are greedy of being amplified and continued . take one of the tenderest creatures , in whom are yet but the faint evidences of being , and see how it shrugs , and draws in at the engine of ruin , and in a begging struggle , enough to raise pity in the executioner , would fain decline its early fate . in like manner don 't we observe it to be the common vote of mankind , under the apprehension of parting from the present acquisition , to beg the kind fate to retreat one moment longer , and not to be so abrupt as to hurry them off in a surprise ? true , but may not the order be inverted for once ? what shall we think of one that has plung'd himself into the deep horror of melancholly ? nothing seems so hateful to him , as the tedious ceremony of life ; fain would he be at liberty , glad of an opportunity to file off the thread , and even despairing that the lazy clue will never be unraveh'd to the bottom . hence we find it to be the custom of some countreys , to pluck down the fair fabrick before the day , and thereby to prevent the ruines of old age. and if other hands were wanting in the enterprize , they thought it a courteous act to imploy their own , rather than be tired out with the solemn addresses of decrepid age. the platonists approved of self expedition in such extreme circumstances as these , and would not stick to remove themselves , if they could not the thing that interrupted their present beatitude . the stoicks , as little as they would own the sense of misery here , yet concluded man was under no necessity of living in it . they were oft-times ready to adore that providential management of things ; quod nemo invitus vivat , that no one was compell'd to suffer himself to be tortured on the rack of life ; but there was a sweet relief , which they imagined to arise from the quickness of self-dispatch , when no assistant besides could be found to raise that cruel siege which had so long battered their patience . socrates allowed it under the pangs of an incurable distemper . others look'd upon a precipice , or a river , as the servitutis effugia . shall we wait the dull motions of lingring fate , when these quick instruments of release are so near at hand ? won't our mother earth , out of all her florid gayeties , afford one kind draught to distressed mortals ? we therefore find that ancient heroes would fain be so secure of a casualty , as to be constantly provided of a remedy , whatever should happen . the wife of pheroras , in joseph . de bell. jud. kept always a little box by her , stuffed with such a desperate preparation , for fear of mischances she said . seneca breaks out into a female commendation , and in equal fame sounds forth the courage of cato , and the constancy of lucretia , gilding over the generous attempt they made on themselves with the preservation of untainted honour . 't is usual among the chinenses at this day , to contemn the frowns of fortune , and refel them in this manner ; and if there be any one to whom they bear a more than ordinary hate , they count it shame and revenge sufficient to become their own executioners at his very door . alas ! will there not be some decent allowances made for these rugged contingences , which oft-times affront our nature , and stop the free current of desire ? will not our case admit of some commiseration amidst those dark hazards to which we may be exposed , when the atrabisis so much prevails over us ? will it not be better for our quiet and security , to pass into the sweetness of nothing , than to remain a being torn and dissipated with care and concernment ? the historian tells us of herod the great , that in the very midst of his calamities , his dicomfiture by the parthians , his extremity of misfortune , he had this unwelcome accession to his former tragedies , which almost went beyond him , that his mother was well nigh crush'd to death by the misguidance of her chariot . the terror of this casualty , for fear the enemy too should surprise him during the delay , so much wrought on him , that had not the standers by prevented it , his sword had finished that misery and life , both at once , which so thwart an accident seem'd to betray . shall we not allow something for the dear regards of a tender mother , when her child is ravished from her embraces ; when she has been all the while recounting to toils of travel , her fears , and her watchings , her cares in guarding the helpless plant ; her self-touches in the infant-dolours ; her sighing now , and singing to him then , and prompting him onward in the stammering eloquence of nature . and yet after all , to have the hopeful sprout cropt off by a violent hand ; to have the dear off-spring with bloody hands massacred before her eyes , ( as was the case of alexandra in reference to the beautiful aristobulus ) who can stem the tide of foaming passion ? how could she refrain almost breaking through the confines of nature , to see her self thus bereaved ? again further , when a man shall be even stung to death with the horrid reflections of some dark enterprise , where despair and resolution have been the van-couriers of action , and can no longer endure to be lasht by that austere nemesis within , as the historian relates of a robber , who for fear of discovery first murdered all his relations , and then concluded the bloody scene with himself ; must not we remit something for the unmerciful invasion of such sudden terrors as these ? so again , when men are under the dismal notices of some tyrannick rage , which they would gladly avoid , and are begging the courteous retirement of any solitary grot to conceal them till the storm is over . as in the case of phasaelus , who dreading the tyranny of antigonus , chused rather to dash himself in liberty , than to fall under the dishonours of an impri oned life . what can we imagine here ? this is what the historian is pleased to call the preferring an honourable death , before the base reproaches of an ignominious life . but then he seems to sense it in this manner , when admiring him for his valour , concludes for his honour , that 't was as great as could be imagined in such a desperate case . to sum up this hypothesis ; who can span the dimensions of another man's thought ? or , what extraordinary proposals might a man make to himself in such an adventure ? he might be buoyed up for ought we know , with these gallant speculations , not far different from that of an aspiring cleombrotus , who had not the patience to wait any longer , and to be detain'd in so tedious a course ; but having got some conjectural knowledg of the invisible abode , presently made his flight towards it . if you will credit the forenam'd historian , he says , 't was usual with the professors of wisdom among the indians , after so many years proficiency , to commit themselves to the flames . their character is that of just men ; and tho they are said to tolerate this life for a certain season , as a necessary office of nature , tho much against their inclinations ; yet do they hasten , tho not urged to it by any calamity , to unfetter themselves of the bonds of mortality , only out of a pure desire of immortal freedom . and here , which we may most of all admire , when they made known their aim , none strived to divert , or disswade them from it , but rather in respect to their good fortune , did salute them a happy farewell with abundance of commendations to their departed friends . and thus with the greatest applause imaginable , esteeming it a kind of purification , they greedily leapt into the fire . sect . iv. the present case unravell'd , and gradually solved . and now after all that hath been said hitherto , i fear 't will be found , that men of this temper have been fingering those bolts which are too weighty for mortal arm to brandish . i much doubt 't will appear after stricter search , that it belongs to none to shoot off the arrows of life , but he who first fram'd the quiver ; and that whoever makes the attempt before , will be found moving without his sphere , and medling with that prerogative which is the sole property of some diviner power . 't is the saying of the moralist , that three things are intire to an immortal strength , at which no man durst offer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to which we may add , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and from hence gather what a dangerous usurpation 't is for any one to be tampering in the sacred business of life ; and what a hard censure does he incur , equal to the danger in which he has involved himself . what unhandsome measure has he dealt to himself , in disordering those precious sands , which none but an invisible hand can shake ? or in a wastful effusion of those golden drops , which 't is fit for none to pour out , but he who first raised the lamp it self . indeed it can't be denied , but there are many instances given of those that have been their own extinguishers ; some have expired in anguish , others in peevishness and discontent ; others out of a fond opinion of glory ; and therefore have proceeded as religiously herein , as if they were about to do their sacrifice . vi. donne in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. . which that unhappy author at another place is pleased to call a devout violence ; and as if he attempted with all the strength of argument , that a subject of that nature is capable of , to encourage self-homicide ; he stiles it the sweetness of dying . and further , to set it forth in all its solemnity , especially at the funerals of departed friends , he proves from heathen-instances , how natural 't was for those times to affect a self-violent dispatch . but of all the inducements whereby men may be driven on such a fatal hazard , deep melancholly is a thing of a very odd complexion , and which looks oftentimes this way . but then , without all doubt , 't is an error justly censurable for any man to let it operate to that degree . and tho a man were as disordered in his mind , as thersites was in his body , yet there are unquestionably such means to be used , as will in some measure restore him to a regular frame . and seeing a bodily disposition has so much influence on the mind , those noble counsellors to nature , that are daily seen to heal the one , may in some remoter sense be said to cure the languors of the other . now , what should possess men under such untoward alienations to accelerate their destiny , and to bid hasty atropos execute her unkind office , whilst the more active sister is busily imployed in drawing out the flender thread , is hard to conceive ; tho as the common observation of melancholly men is , which seems a paradox at first sight , etsi mortem timent , tamen plerumque sibi ipsis mortem conciscunt . which kind of awkward expedition , burton in his anat. of mel. calls the misery of all miseries . and the same he observes too to be frequent and familiar to men under the convulsions of so loathsome a distemper . a distemper that may be called , as the forementioned author notes , hominum carnificina ; and if there be a hell upon earth , 't is certainly within the center of a melancholly mind . i can't but think , a man in this case beyond a common prometheus , in whose bowels swarms of vultures lodge themselves , and a whole herd of scorpions continually revel within ; and here all his future sorrow is owing to his present misconceptions . in precipitating his end , he fondly imagines , that he is passing to a state of ease . he counts all unpleasantness in his prefent condition , all griefs and discontents will be buried in the black euripus of this self-contrivance . therefore the usual instances in which men shift themselves on this odd kind of tryal , are determined to be sorrow , fury , fear , despair , some internal anguish and remorse ; which make them esteem the halter of timon , or the dagger of lucretia , their best asilum . and thereupon are ready to kiss the executioner , and to bless the sacred engine that appears for their deliverance . their life is a burthen , they curse their enemies , and murmur at their friends ; scarce any application that can satisfy , or calm the busy terror . hell and confusion ! in the day-time , how do some dire presages ( on which they are most intent , even when they would not be ) of shame , and anguish , scare and appale the fainting geni ! in the night-time , when they would fain repose , being gazed on by the broken images of sleep ; how do the bold ideas , as soon as gentle morpheus has closed the tender lid , and given a soft item of slumber , obtrude themselves , and triumph on the state of fancy ? how do the vauits seem fill'd with unusual screams , thin sounds , hollow and dismal groans , and just flashing ope the lid , shall catch at the trembling eccho ? where could the party in this case shift himself for ease , and court release in any figure ? whither could he fly to be reconciled to himself ? to some caved mountain , and there beg the yielding roof to redouble his moans ; to some soft stream , and there intreat the busy noise to divulge his concern , and chant forth his sorrow as it goes to the pitying consort of the air. and now the critical moment draws on ; in this ebb of extremity , the frightful shade puts on a pleasing vizard , and appears to him sub umbra boni : and then he chides him for driving on the unhappy day in so tedious a manner , and would fain have the sun to set at noon ; then 't is , that he seems to invite and embrace the joyful shade with all the chear imaginable . — sic sic juvant ire sub umbras . no objections will work on him , so furiously bent is he . he drives on purposely to overthrow the chariot , and cares not how the world be scorched , so he becomes a phaeton to himself , and lies crush'd in the silent downfal . to what a strang maze is he driven ! his case is hardly reasonable , ( as one excellently argues ) and therefore cannot fall under any certain rules and directions . for they that are under the power of melancholly , are seldom fit to take that counsel , which alone is fit to be given them , and that is , not to believe themselves concerning themselves , but to trust the judgment of others , rather than their own apprehensions . in other cases , the same author avers , every man knows himself best , but a melancholly man is most in the dark as to himself . the cause of his trouble is very much to be pitied , but hard to be removed ; unless by chance one may happen to speak somewhat that may hit his humour , and satisfy him for the present ; but reason must needs signify very little to those persons , the nature of whose distemper is to turn every thing that can be spoken for their comfort , into objections against themselves . a strange eclipse indeed , and a direful conclusion must needs attend , when men will be so industrious in opposing their own tranquility ! when they had rather take speedy shelter in the horrors of night , than to wait the glances of a more pleasant day , which may dawn on them , if they will but acquiesce till the storm is over , and with calm leisure expect the departing course of so threatning a tide . but alas , they mind nothing more than a present dispatch , and all reasonable suggestions are lost in the false conception of some calmer season of their own contrivance . and thereupon with greedy gust they devour the luscious poppy ; and out of a broken thought to obtain , do furiously throw themselves on the hazard . certainly there can be no assurance ; and how men in this dark interval can be visited with the sweet gales of hope , is hard to imagine . there may be some busie vapour ( and we may guess from whence 't is exhaled ) that may come and pretend to fan on the spirits ; but in the end , it proves to be nothing but the filthy steamings of some hideous fume within . and therefore 't is a nice thought that of sir tho. moor in his vtopia , where speaking of a voluntary death , in case life it self prove troublesome , he says that a man may dispatch himself , bona spe fretus ; acerbâ vitâ velut à carcere se eximat . but i would fain know , whether a man should not incur the censure of the place , if he knocks off his shackles , and breaks prison against the consent of the magistrate . one of the most renowned among the ancients undertakes to defend a voluntary death no further than 't is consistent with a good cause . if a man upon the score of a publick adventure rushes into eminent danger ( as in the doubtful circumstance of war ) all the dark thoughts of death are shadowed over , 't is supposed on the account of present magnanimity ; and so there can be no such thing as wilful murder , if a man drops in the attempt . if a sampson in revenge to others shall shake the pillars of the world , and pull the globe about his ears , the end upon an extraordinary account may somewhat alleviate the undertaking . but here is the difference , when a man is under no such temptation , and has nothing offered him as a recompence of some generous exploit ; when a man shall leisurely , and studiously contrive his end , and in spight of all perswasion throw himself on the dangerous precipice of self-murder ; this is hardly to be excused . in all history you may scarce meet with such another instance , as that of pomponius atticus , tully's dear friend , a most vertuous renowned senator , who lying a long time incurably sick , as he supposed , thought it more expedient to die , than any longer to live in torment . and thereupon entred on a voluntary famine , and being not moved with all the importunities of his weeping friends , qui osculantes obsecrarent nè id , quod natura cogeret , ipse acceleraret ; with a setled resolution , intreated that they would rather approve of his good intent , than in any wise dehort him from it . and being constant , or at least obstinate till the last , he soon dismissed the famished ghost : precésque dorum taciturnâ suâ obstinatione depressit . consonant to this we may easily shape in answer to the question that was once put by an old comedian , whether he that gives an alms to a beggar does ill , as knowing at the same time , that he does what only tends to an adjournment of his misery . which supposition , two of the ancients , as i am informed , have taken pains to confute , and branded with the odium of a detestable opinion . and no man , i think , need torture himself with the thought of some inextricable difficulty , either in this , or other cases of this nature , especially when he comes to consider upon what foundation he is to rest on ; and that he is not to crouch to a stoical paradox , or to pay a blind obedience to any pagan position , as if he were in defiance of those noble , and more refined principles , which are so surpassing , and far beyond the weak reflections of that unsound philosophy , that for the sake of some future good a man may commit a present evil . they that are to be swayed in a different manner from this , and have a more setled basis ro relye on , will not think it reasonable to move in so irregular a manner , or to have the sway of their actions carried on by the weight of such an unfair bias . as for instance , he that will so far set his hand to the seal of nature , as to pay a willing obedience to these refined dictates of reason , will not change his sentiments ; and being as 't were timorous of his security , as he will distrust the principle , so he will fear the practise of self-destruction in order to future preservation . he will be in doubt what kind of invasion will follow , when he has thus broken up the fence of nature , and exposed himself to such a violent inroad . further , he that thinks himself obliged by this naturalty , to render to each particular person , as he expects to be dealt with himself , will upon this consideration , that no person can be nearer to him , than he is to himself , be forced to suspect how he shall be requited , in case he should mis-use himself at present in hope of some future advantage that shall accrue thereby . for he has a greater reason to fear , than one who lately setting aside common honesty has to dread of having returned on himself what afore he so injuriously offered to another . and if a man can't do himself justice , we can hardly think him in a possibility of doing that to another which he is not capable of performing to himself . if he is out of love with himself , we can hardly think him in charity with the rest of mankind . qui sibi nequam , cui bonus ? if a man be naught for himself , 't is much to be suspected , he will be hardly good for any body else . if to love others , as i love my self , be now the grand prescript a foot ; and if the love to my friend be thought fit by the greatest artist to be copied from this fair original my self ; if i abandon self-affection , and have no charity at home , how shall i do to exercise it abroad , and be to others what i am not to my self . again further , i have two or three things more to offer . he that destroys himself , besides bursting asunder all the bonds of nature , he quite subverts the end of his being created ; which is to live decently under government , and to pay that honour and submission which is due to respective authority , without which the present pavement on which we tread , would look like blood and confusion , and become a meer wild and sanguinary desert . now if you regard the magistratick power in a kingdom , he that shall thus dispose of himself , must needs be look'd on as a horrid usurper , and fit to be censured as an assassine upon this account , because he invades that power , which none but the supreme magistrate , or his delegate , is invested withal . i have heard some say ( and again i am informed casuists are not positive about it ) that a condemned criminal may , and must destroy himself in obedience to the magistrates command . i 'le censure the thing , but i am cautious of medling with the authority ; and shall only say this , that the more moderate sort of heathens would never allow that an offender , if death were the case , should execute the sentence on himself ; as well knowing that 't was a dividing him from that natural right which obliged every man to preserve himself in being , as long as possibly he could . . if you regard the supremest power over all the kingdoms of the world , we had need invent names beyond rebellion , usurpation , and disobedience , to paint the self-murderer in his proper colours . he is a rebel to the grand author of his being , whom we must suppose to be the rector of the universe , and by virtue of the same , challenges a propriety over his subjects , which none durst usurp , or meddle with . every one almost must needs imagine , that betwixt him and the whole systeme of rationals , there is some secret law or obligation , as the result of that constant communion , and entercourse that is betwixt them . nay , we may not suppose of this great author himself , that he is so unlimited in his legislative authority , as to act above the restraints of a law ; neither may we say that he is absolutely determined to act by a law ; but this we may rather conclude with safety , that the rules whereby he governs the world , are rather the sacred decrees of some diviner reason , than the arbitrary productions of an absolute will. now as all rationals are bound by that law which is mingled as 't were with their very frame , and seated in the immortal nature , to render to this universal governour the constant tribute of their lives , which seems to be due upon the very nature of the thing , were there no extrinsick injunction , and to endeavour all the ways they can to display , and blazon the glories of their original ; so are they to do it in that manner he has designed , and in which he has declared to accept it . well then , suppose a person that pretends to never so great fidelity and subjection , and in making protestations how faithful he will be in serving this great prince at a more exalted post , shall thereupon break through the confines of the body , hoping to obtain his end ; or shall , as in the different case of some heretofore , provoke his execution , being as 't were elated with the glories of an affected martyrdom ; i am afraid , as the latter will be argued of a fond rashness , so the former will be look'd on as a bold intruder , and may be censured as a rebel , to throng thus into the presence of majesty before he is called for . 't is much to be doubted whether he will not be treated in a rough manner for quitting his present station so unhandsomely ; and whether he can bethink himself of any other reward besides that of a deserter . whoever acts thus indiscreetly , can by no means warrant his future security . unthinking wretch ! whoever thou art , to regard thy being at no better rate , and to throw it away in a manner as uncertain , as 't is worthless . if as that divine canon assures us , self-murderers are direct enemies to the work of nature , what satisfaction can they make , who have been razing so noble a pile ? ah , senseless mortal ! art thou fitter to determine the periods of time , than that extensive providence which was awake from everlasting , and had a vast number of possibilities , stored up in his own unfathomable thought , and might as well have sent thee forth the sample of some ill-shapen idea , as have set on thee the kinder impress of the rational species ? art thou wiser than an infinite contriver , and more skilful in fixing the boundaries of life , than that unerring hand , which drew the several lineaments of being , ere they appeared in the curious proportion we now behold them . again ly , suppose a man had no regard to a temporal restraint , and would not think fit to be swayed by any present authority , is there not something within him , that should prompt him to his future happiness ? is there not in man what 's distinct from the massie part , and with whose irresistible suggestion he must needs comply , though at first sight he seems never so loath and unwilling ? reason it self , whatever becomes of the rest , should be all for securing the better part . she is often seen to beg , and prevail . one common notion the dying remain of distorted nature , one would think should be enough to win , and soften to some compliance . that a creature furnished with an immortal mind should act the part of a tyrant against himself to that degree , as to course the sacred game through all the mazes of so bloody a scene . infamous , and base , beyond repair ! it can hardly be reflected on without fainting in the imagination , and the being bewildred in the maeander of so dark a thought . a crime so black and dangerous , that the very heathens have ascribed to it the horrors of a deeper hell than ordinary . the poet reckoning up the several apartments belonging to that infernal vault , puts the self-murderer to inhabit the yondermost of all . proxima deinde tenent maesti loca qui sibi lethum insontes peperere manu . — virg. and in a feign'd descent brings in one going down thither , and hearing this sorrowful crew bemoaning their hasty farewel in dismal accent , and begging to regain their former liberty , though it were at the expence of all the hardship and misery the aethereal world could afford . — quam vellent aethere in alto . nunc & pauperiem , & duros perferre labores . truly a man might have well spared the case for the sake of the jewel . he might have been tender of the chrystal in regard of the precious diamond inclosed in it . if i recite to you the sentiments of the wiser heathens concerning the soul , 't is enough to amaze a man to find how regardless some are of it . and that the sons of reason , who are struck with the divine ferula , and do sparkle amidst the brighter kindlings of the coelestial fire should be more culpable than those brute animals who are only swayed by the fury of their own instinct . — indulsit communis conditor illis , tantùm animas , nobis animum quoque . — that those wild irrationals , who are seen in their calmer intervals to chant and rejoyce in the merry pasture , should enjoy more pleasant hours than some that are of the wiser race , and have both judgment to contrive , and leisure to enjoy . that they who should flourish , and spread themselves into all the fair , and goodly branches of love and amity ; under whose soft shadow the immortal mind might gladly acquiesce , should be so suddenly blasted with the frightful streams of lightning from within , and pass into a frown beyond the brutal nature . that they should grunt away their time in discontent , and live like that groveling herd , who snuff up , and devour the acorn without ever looking up to the tree from whence it drops . certainly these are they that banish reason , and will by no means pay reverence to the radical principles within them . without which , plato tells us , no man can attain true happiness and contentment , i. e. unless he be careful to walk in the steps of right reason . what sentiments of some noble thing residing in them had the braver sect. insomuch , 't is not possible for a man to destroy himself , without drawing on him almost the guilt of deicide , as i may speak . both the stoicks and platonists in a high strain of the soul's nobility call it a particle of the divine nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they spake of it as if they saw the impress of the immortal godhead on it . and so indeed they might , which i reckon to be the best way to solve these extravagant thoughts . for the grand architect in raising these noble fabricks , may leave on them the impressions , but not the particles of himself . and 't is beyond the censure of metaphysicks , to imagin how the creator should ingredi essentiam creaturae . as we can't suppose the vessel , which is the subject of his power , to be any part of the potters essence . others call'd it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which in its descent to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they called the body , and there residing a while , became differently impressed , and modified according to the idola specûs . and whence may we imagin does all that trembling and consternation proceed , but from the foulness of that dismal cavern within ? agreeable to which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has excellently stated the case , that all perturbations of the mind arise not properly from an outward , but an inward cause . and that all grief and molestation springs from the womb of self-imagination : and happy is that man that has no uncouth apprehensions to rifle his tranquility ; so well entertain'd at home , as to find no frown , no sowre look from the ghastly mormo of his own corrupted fancy . but beyond all , in reference to the deity and sublimity of the soul , to be admired is that of seneca , who would allow it no less title than that of a god condescending to reside within a mortal frame . quid aliud vocas animam , quàm deum in humano corpore hospitantem . and what apprehensions ought every man to be under , when he calmly reflects what a noble guest he constantly entertains within him ? he could not think it proper , one would imagin , to storm that habitation by violence , where so great a being is pleased for some time to lodg himself . sect . v. the present case summ'd up , with the opinion of josephus and saint austin . a man cannot be his own dispatcher without breaking the laws both of nature and reason , and opposing that eternal law , of which the former is an exact transcript . and we can't but resolve self-murder into that kind of malum non prohibitum , which is certainly an evil in the order of nature before the prohibition of it . some of the divine statutes we find are delivered in a fair compendium , without any amplification at all , having an injunction which looks like the brevity of an emperor , with no more than , thou shalt not . others are recommended in a larger exposition ; because , it may be , they are clothed with such circumstances as natural light will hardly discover . now for self-murder , had all been silent about it , had there been no positive laws to fence mankind against the hazards of such a senceless undertaking , there would have been enough in the breasts of men to convince them of the unreasonableness of it . 't is reported of solon , as wise a law-maker as he was , he enacted no penal statute against such as should murder their parents ; and his reason was , he thought none would be so desperately inhumane as to attempt it . and in this , the orator commends his prudence ; for fear the very mention of such a villany , as yet unknown , should be an occasion to put men upon the practice of it . sapienter fecisse dicitur , cum de co nihil sanxerit , quod antea commissum non erat , ne non tam prohibere , quam admonere videretur . cic. and we may well hint at the reason , why there is no such prohibition as this in terms , thou shalt not kill thy self , because 't is not supposed that any one would be so absurd as to make the trial , and put himself upon the guilt of that which is so intimately and unavoidably evil , that it cannot almost but be forbidden , were the supremest legislator , and all other subordinate authorities in the world besides , absolutely silent about it . there is no instance , no state whatever can justifie such an attempt . there is no manner of precedent , though of never so divine a stamp , that can in any wise abett the legality of it . and though there be some extraordinary cases , which however do look of a dangerous complexion , yet there is nothing left imitable for us , unless the morality , if we can find any , wrapt up in them ; there is nothing in the world can legitimate that action , which in its own nature is eternally and intrinsecally evil . for a sea-commander to evade the terror of the victor , and to shun the slavery of the vanquished , to sink himself forthwith , and to hurry his shattered vessel with all the fainting crew into that insatiable gulf , is we must confess a desperate , but not a generous exploit : and we may be so far from justifying , that we have little else to do besides lamenting their deplorable state . those braver romans , such as cato vticensis , &c. that durst be severely honest in a most licentious age , and were proposed as great exemplars of virtue and integrity in other things , cannot be excused in this . to break their confinement through an unnatural violation , they cannot but be argued both of weakness and imprudence at once . and what these little heroes did in passion and regret , must not be thought to be a standard for any succeeding people to act by . for all that ever departed this way , must be censured either of a fond impatience , or an ambition which will hardly be vindicated . and who will so far venture on the miscarriage as to expose himself to the imitation of such wild exorbitancies as these , not sit to be medled with by one , that will wait the results of common instinct , and frame his temper according to the regular products of the natural law ; for a man to shift himself in this manner , is certainly no argument of valour . will you count him a man of bravery and execution , that first makes the direful experiment on himself ? will you not rather brand him for a coward , and adjudg his poor undertaking much like the running from an enemy , when he is seen to sneak out of the world , for fear of the weak attacks of some present calamity in it ? 't is far from being consistent with the fulness , and magnanimity of the reasonable composition . man of all creatures ought to be most watchful , and prudent in what doth more immediately concern his preservation ; for he is furnished as 't were with a double life , a natural , and a spiritual one ; and upon the miscarriage of the one depends the misery of the other . and indeed by how much the more excellent he may be , if he be saved , so much the more miserable shall he be , if he perish . the measures of his care ought then to be taken from the weightiness of his adventure . and indeed , it must needs argue such a littleness of spirit for any one to quit this present life , out of an apprehension of some threatning difficulties that may attend it , that it can scarce be imagined ever common reason should be forced under such an ungrateful circumstance . 't is an argument , that that man has little or no measure of things , when we see him raging and racking himself under the pressures of a broken fortune , and every moment ready to become his own assassine . too visible a manifestation here is of his horrid distrusting that unknown power , who can soon change the tide , and buoy up his sinking state , though languishing away to never so low an ebb , and with new supplies can recruit his necessities , out of the two inexhaustible exchequers , clouds and providence . 't is for want of true valuing what we have , tho never so little , that we are impatient at what we have not ; and we are always gaping after the showers of plenty , without ever minding the sweet and gentle drops that do continually diffuse themselves on us . a hard case indeed , that the common favours of life should like rain and sun-shine appear to us cheap blessings , for which we scarce adore the invisible bounty , because we daily enjoy them . and then things thwarting with our tempers , and interfering with our present inclinations , and every change of fortune becoming uneasy to us , because we are so to our selves ; down at length we sit shuddering in cold fits of phlegm and melancholly , and dye we must out of hand . proud drops that we are , never satisfied till we are oceans . we talk much of being poor , but i reckon none are really so , except the wealthiest of men robb'd of the the genuine treasure of a virtuous contented mind , the only thing that denominates a man rich . alas ! we are generally quite mistaken in the notion of riches ; a greedy insatiable miser is so far from being a rich man , that you can make no more of him then a poor hungry slave amidst all his enjoyments . 't was customary with the jews of old in representing and ridiculing a covetous wretch , for a company of them to march about , each with his basket in his hand , acting the part of beggers , and withal mentioning the person whom they were minded to deride , ( as in the case of gessius florus , jos . bell. jud. l. . ) whereby they signified to the world , that such a person was as miserable as the beggar that had nothing . and if i add ten times more , i think i may have have those of my side to say , i do not err in the computation . but not to run too far into this most necessary digression . suppose mens circustances were something narrow , and their present fortunes were circumscribed with a closer pressure then ordinary ; poverty , they say , is like a girdle , who tho it may for a time pinch the body with an uneasy tincture , yet 't will keep the garments from falling into loosness and disorder . there is a sort of generosity that is capable of being heightened , and improved by calamity , which by a patient toleration will in time pass into an invincible fortitude . look into the humble cell , where you may see noble poverty and content stand hand in hand , and joyfully saluting all that will enter ; where lives one as gay and cheary , as free and unconfin'd , as the very air in which he breathes . here is one that retires into the sweetness of himself , and scorns what can threaten his content . he can smile at yonder cloud that 's ready to launch in thunder and storm ; he can deride the sullen attacks of a viler state. look how unbroken is his sleep , how serene his breast , how bright his day , and glorious as the breaking east . but to proceed . if discontent be the common incentive , why men are provoked to commit that barbarity on themselves , which even nature abhors , then there can be no apology for it . for 't is a deformity of our own making ; 't is a brat of our own hellish darkness , and so cruel an off-spring that 't will devour the very parent that nurs'd it . for i am apt to think that the greatest hell is of our own creating ; and that this dark state cannot so well be defind by any thing without , as by something within us . and 't is as great a torment as can be thought on , to be stung by those fiery snakes that are bred within the caverns of a foul mind . and further , i make no question , those streams of brimstone , ordered for the damned hereafter , are rather the exudations of their own corrupt nature , than any thing else ; and they may suffer a greater torture from themselves , than from any thing that can be externally offered . hence 't is , that many are so loath , in sese descendere : nemo the poet concludes ; only for fear of being poysoned with those impure steams that do reak from the black gulf of themselves . out of this fuming fit ariseth all manner of trembling and despair , and like those clammy vapours springing from the earthy globe , whose weight not permitting them to rise to any considerable height , do spread themselves about the circumference of that body , where they were first generated , and do continually pester it with thunder and tempest . now , 't is only when we strive to cleanse and garnish those caves ; 't is only when we do our best to ascend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to rise as 't were out of the dungeon of the body , that we feel our selves in a clear air , in a region every way calm and serene . and then will those black affections of despair and anguish vanish away , and those clear and bright ones of love , joy and tranquility , break forth in their full strength , and shine in the glories of their own native lustre . he that has an ill conscience , needs no angry cherub with a flaming lance. he has an armed giant already that stands raging and ready to devour . and tho we could suppose never so mild a season without us , things never so sweet and pacate , yet all would avail nothing , when there is a burning vesuvius continually vomiting out flames and horror within . a man that is of a quiet and even disposition , and has all things so well shaped within him , as not to be startled at the limnings of darker fancy ; 't is he certainly that lives nobly and happily , and constantly enjoys a clear heaven in the compass of his own mind . when the sea of this world is most rough and tempestuous about him , he can ride safely at anchor within the calm haven of himself ; he can look about him , and with an indifferent glance behold either the smiles , or the frowns of fortune . now , that this might not be supposed to be a needless step from the present purpose , all that i contend for , is , that no man of a calm , regular frame , can be driven on so absurd a thing as self-murder ; an injury to life and nature ; a thing as loathsom in the thought , as 't is dreadful in the execution . if he be , i can allow it no better title than that of a sober studied-madness . and as for that studious youngster whom scultetus remembers in his annals from good authority , to be found hang'd in his study , supposed by the direction of his finger on the sacred text , to be driven thereto by the terror of the predestinarian opinion ; were it his own desperate act , the proper causes of despair in this case are to be sifted , such as weakness of spirit , violence of passion , &c. and 't is dr. taylor 's observation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; where there is a littleness of heart , there is also a defect of hope , and an extreme forwardness to sorrow and suspicion . certainly they were no other than heathens , that were so far from thinking it unlawful , that in some cases , as that of country , friends , bodily pressure , &c. they held it to be their duty to kill themselves . and how they could be justified in the attempt , tho they had no other philosophy but that of nature to direct them , we can't find ; for in that the wiser among them did oppose all violence of this kind , and were often disputing , that 't was but a poor specimen of valour , if they could not encounter a little trouble ; and that we were placed in this world as soldiers by their general , each man at his post , and none to move without order ; and that self-violence was a breach not only to our own persons , but the kingdom , or commonwealth of which we were members . in that the sagest amongst them pleaded in this manner , 't was enough to baffle all their pretences , to silence all that ever had a mind to plead for it , and to argue them of extreme weakness and inconsideration in the fact . and now we are to imagine that such deficiencies as these will be so far from being justifiable , that right reason will never be put to father all those pitiful abortions that do spring from the womb of passion and mistake . and think if a man has the judgment to determine about the contingencies of this present life ; he need not terrifie himself so much about the expectation of another ; for in reference to the forementioned principle , i hope ever to acquiesce in his determination , who speaks to this effect , he that after due search finds not the marks of a reprobate about him , has no grounds to suspect the power of any latent decree to make him one . and therefore 't is an argument of a strange kind of shortness and incogitancy , for any man to miscarry upon that account , and fit only to be imputed to the fickleness of misguided youth . josephus , who devised a way that men should rather kill one another by lot , if occasion were , than become murderers of themselves , which he calls a bloody work , and says ; that they who wrought it , were such as did not permit reason to take place . he in a philosophick discourse to his countrymen , so much over-mastered by the roman puissance , endeavours to prove that he who strives against an adversary , whom he has all the reason in the world to imagine he shall fall before , is little else than a self-murderer : and from hence 't is that he so passionately proceeds to intreat his friends to a peaceable surrender . why should we become murderers of our selves , o ye my friends , what cowards shall we shew our selves to be ? of what absurdity and indiscretion shall we be found guilty ? how much shall we violate the law of nature ? what a dreadful crime shall we commit against the author of our being ? how manifestly shall we contemn hereby his power , and command over us ? how can he do otherwise than justly consign us over to some dark abode , as the punishment annexed to so black a crime . and hence he concludes too , that there is a darker reserve than ordinary for the soul of the selfmurderer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jo. and if death in its most leisurable advance looks formidable enough , sudden death much more , because it comes to us in the shape of horrour and surprize . but of all kinds of death a self-violent one must needs be as the most unsafe to a mans self , so the most uncomfortable to any surviving relation ; for as doubts may arise of the fairness of such a ones valediction to this world , so there may be a greater concern at his being fit for the entertainment of a better . a man cannot act against himself in so base and felonious a manner without highly prejudicing his immortal part , and interrupting his eternal tranquility . for according to the terms on which we now all stand , impenitence and irremission are such , as the former must needs suppose the latter . and how a man can be said to prerepent of a dangerous fact , which he is presently entring upon , and by means of which he is precluded from all future hopes , and opportunities in order to such an effect , must be left to a deeper enquiry , than i am at present able to make . certainly , if there be any thing of pardon ante factum , it must be supposed to be by grant of dispensation ; which includes both an allowance of the fact , and also an exemption from punishment ; which would be a horrid thing for any man to suppose in the present case . hence it is that the most candid casuist can hardly find in it a capacity of being pardoned . and according to ecclesiastick censure , the party we know is supposed to be ipso facto excommunicate . and therefore it was that st. austin left it so strictly in caution , that no one should dare to dispatch himself , though to never so good a purpose , even the getting free from any present inconvenience , lest he should be mistaken in his aim , and from thinking to make his condition better , render it infinitely and unspeakably worse . neminem spontaneam mortem sibi inferre debere velut fugiendo molestias temporales , ne incidat in aeternas . aug. de civit. dei. and again , he is so far from questioning , that he is very positive in it , that a better life is not designed for those that have so much abused themselves in this : reos suae mortis melior post mortem vita non suscipit . aug. and when he came to chide some of his co-temporaries , for being over-favourable to the memories of such as had made themselves away upon a religious account , says he , let their pretence he what 't will , my conclusion is , that as they never deserved , so they shall never be honoured with the name of martyrs . qui sibi collum ligaverunt nomine martyrum nunquam veneramur . there is a saying of pythagoras in cicero , of excellent importance in the present matter , that for a man to depart hence in a violent manner , is as if a soldier should march off without the word of the commander . and what a sorry expectation is it for one that has voluntarily resigned up his right , to be summoned again to receive the wages of a rebel ? injussu imperatoris de praefidio , & statione vitae discedere . 't is an audacious thing to imagine , we are at our own disposal , and can execute our selves when we will : no more than a private person can take a malefactor from the bar , and put him to death upon his own private authority . in this case we are to suppose a man to be both his own judge and ●aylor ; and in the first place , how a man can be thought a competent judge in his own cause ; and in the second , what authority can be exercise over himself , when there is no superior law whereon to build his determination , is difficult to find out . nemo habet in se authoritatem , cum non sit se●pso superior . further i confess , i am not old enough to conceive how self-violence , as in the preservation of some virtue or other , should assume the title of martyrdom . the cause may be good 't is true , which indeed constitutes the martyr , but how good that cause must be which justifies an ill act , i can't well determine ; and should be very cautious to celebrate for martyrdom , what we can make little else than plain murder . the case of pelagia is rather to be pitied than commended . though that tender creature did it undoubtedly to miss those unhandsome violations to which she saw her self exposed . and 't is pity , methinks , that the blushes of so divine a modesty should wholly disappear by such a hasty indiscreet management of her self . the most that st. ambrose spake of it , when his sister marcellina consulted him directly to give in his thoughts about this matter , was , he believed , that might not be reputed as an offence , which was made use of as a remedy . but it must be a desperate distemper indeed to admit of so dangerous an application . and baronius was so perplexed about it , that he e'ne concluded , quid ad haec dicamus , non habemus . amongst all , one would rather chuse to rest in st. austin's nullo modo ; upon no account , whether it be the removing any present , or the preventing any future evil , or the gratifying some flashy desire to be in the next life , can it be lawful for any man to do violence to himself . in reference to this last it was , that he gave his opinion of cleombrotus , when seeming to applaud his courage , concluded of his attempt , that 't was done rather magnè than benè . and here i cannot but remark that of seneca , irascere interfectori , sed miscrere interfecti . and further , to the former instance of pelagia , having had occasion to mention that innocent delightsome part of mankind , give me leave to represent the matter in some diviner feature , and you have in the apocrypha an account of a woman that in excess of sorrow thought of making her self away , but the only thing that restrained her , was the tender regard she bore to her aged parent . she was very sorrowful , 't is said , so that she thought to have strangled her self , and she said , i am the only daughter of my father , and if i do this thing , it will be a reproach to him , and i shall bring his old age with sorrow to the grave . the conclvsion . and now to draw towards an end : alas ! when your lost friend , lindâmor , shall recur to your nightly fancy , and you shall have reacted to your waking geni his unfortunate transition from this life to the immense space of another , ah melancholly thought , to suppose that he is now sighing way an eternity in tears as the just amercement of so horrid a crime ! 't is a torment indeed to see happiness at a distance with hopeless eyes never to enjoy it . can you refrain folding up your self in all the forms of sorrow ? to what a strange fetch must a man be driven in such a case ? — amissum socium longo sermone . what would you give to retrieve his wandring shade ? o the curse that lies on those rude hands that were so impiously imbrewed ! the censure he has incurred for drawing on himself the guilt of his own blood ! were i to imagine such a thing to be the hasty product of unkind despair , i would curse with fury and concern , those unpolished atoms that should justle together in so unhappy a collision . and were it my case that i had a friend so determining , i would beg the powers above , that can never forget , only to raze such an action out of the annals of time , and suffer it rather to remain a blot , than any discernable note in the calender of eternity . oh! that nature's garment should sit uneasie about any one , as not to tarry the leisure of some angel to undress him , but violently to strip off the robe of nature ! how does a man by such an action not only baffle the hopes of his surviving friends , but also balk the courtesie of his invisible minister , who would gladly himself have drawn the curtain , removed the light , and bid him a gentle repose . further , what hard thoughts will the world be apt to entertain concerning the conduct of such a man's reason and understanding ? how illy he has improved that divine light , and almost quenched the coelestial spangle ! was he furnished with an intellect , and had a glorious lamp of knowledg set up to shine in it for no better purpose ! they will rather censure it by the use that is made of it , to be some loose spark flying out of the lake of fire , than ever suppose it to be the kindlings of a diviner flame . better certainly , in my thought , had such a one never been , or being , had been long since banished from his own essence , and commencing some other kind , had passed into an innocent animal , that was never like to have the burthen of an after-thought to gall and perplex him ! that man who is only capable here of those higher accessions of thought and study , should not better consider what a noble thing 't is to live ! life , we are to be assured , is the highest perfection of corporeal beings , because the nearest resemblance of the divine . the most contemptible creature in whom the springs of life are in motion , can boast of a preheminence beyond the stars ; and the minutest part of an organiz'd being , and enliven'd , may challenge the sun , and bid defiance to its inanimate luster . but alas ! 't is not barely to live , that we plead for : if so , the vilest of brute animals may well rank themselves with the highest sons of reason . but when life it self shall be adorned and glorified with all those excellencies and advantages , to render it easie and delightful , that can be named , this is that which raiseth it beyond a common breathing . and all men i reckon might live happy , if they would themselves ; if they would be steady in their desires , and equal in their apprehensions of things present . they might have then saved wise democritus the trouble of exchanging his passion , who though 't was his constant business to laugh , yet having once lighted on a man of an indifferent temper like himself , could not forbear dropping a tear , for that the number of such men was so small . indifferency , we confess , is a flower that grows not in every garden : where we shall meet with one that is calm , easie and delectable under every circumstance , and event of things , we shall be pestered with a hundred that are nothing but storm and noise ; and if any thing crosses their desires , they think it their only remedy to rage and boil away in the fury of some base extreme . and truly i can't think it any other , but for want of studying the golden rule of equality , that most men are as miserable in the defeat of their expectations , as before they were eager in the pursuit of their desires . of all men of his rank , seneca came at length to be mostly admired for a man of a patient , even temper , who in every interfering juncture found more pleasure and contentment in his own quiet apprehension of things , than he did trouble and uneasiness in their discomposure . and cleanthes was as noble in his sentiment ; as seneca was now grown discreet in his behaviour , when he was asked , how a man should become rich ? answered , to be poor in desires . and he that is otherwise , and has neither the measure , nor the manners to respect a little , i wish him no worse , with that pious elder in his treatise of contentation , but that he were plagued sufficiently with an abundance . alas ! what meanness of spirit does this argue ? a man of a sowr , implacable discontented temper , is so far from being christianly great and generous , that i much question whether he has not disgraced the very heathen within him . true virtue is certainly the fairest criterien whereby to discern a man truly great ; and as an honourable person whose name will for ever flour●sh in the common-wealth of learning , has lately shewn , that is magnanimity indeed , where religion and virtue are the commanders of humane action . boyle's christ . virt. 't is only in a rel●gious breast where indifferency , and moderation do reside ; that the natural symphony which plato fancied by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is in consort , by means of which he talked so much of mental musick , tuning of passions , and the harmonies of a virtuous mind . such virtues as these are the only instruments of enthroning man's deposed reason , and reestablishing within him a just empire over all those disorderly passions , which so impetuously rend a man from the free possession and enjoyment of himself . now besides the want of this , here is one thing to which a great part of mans misery is owing . men are often seen to terrifie themselves with what may be , and to erect schemes of futurity in the shop of their amazed fancy . they would fain be spelling out their future state , when 't would make abundantly more for their happiness and tranquility in diem vivere , and to entertain their present fortune with all imaginable ease and freedom . nescia mens hominum fati , sortisque futurae . hereby they raise to themselves ideas , much like the imaginary guesses of some imposing astrologer , who threatens you with thunder and lightning enough to dare the stoute● hector , and put him to his shifts to fly away in horror and sadness , when in the issue the air proves mild and temperate ; they possess themselves with the dread of a sad , discontented day approaching , which will even weep out its eyes . but when 't is born , it proves a democritus , and does nothing but laugh at the foolery of their extravagant prepossessions . another thing which renders us in a great degree miserable is this : we are extremely busie in prosecuting our fond desires , and are oftentimes deceived by our overmuch confidence in the enjoyment . like silly children we think the sky lies on yonder hill , which we either lose in the prosecution , or find vastly removed from our eager prospect . the temper of most men is never to be satisfied till they are got up to the height of enjoyment ; and 't is a great hazard but they then find themselves far more uneasie than they were before , and would fain , if possible , be restored to their former point , and wish they had never tasted the enjoyment . they are fit to be resembled to that king in josephus , who being disturbed by his enemies and accusers in the possession of the throne , came to cesar , and told him , he had the substance , but now craved the shadow of the kingdom . and here too , even in this we shall meet with great variety of humours ; some love to be great and popular ; others to be gave and reserved . when as an alexander grows big with empire , and groans for more worlds to conquer , a dioclesian gladly retires from his throne and augustness , to a rural farm , as from a state of misery and servitude , to that of freedom and repose . some men chuse rather to live a private life , wherein is security , than in the height of fortune and honour , with perpetual danger and disquiet . but now here is the most pinching and tremendous consideration of all , that after a man has been variously exercised , and shifted from this side to that , he shall for want of an executioner become his own ; a man in this case is divided , and at enmity against himself , and in a strange kind of manner becom●● both the active and passive subject of his own action . 't is said of pythagoras , that he cursed the number two , because 't was the first that presumed to depart from unity . now 't is by unity that things are preserved , and individuals are principally one ; and therefore if individuals be divided against themselves , and things cease to be true and amically disposed towards themselves , there is no other to be expected , desolation must needs ensue , the world it self can't stand . 't is strange that any one should be so hideously cruel to himself , beyond all exceptions of pity and compassion : indeed , to render the whole circuit of autophony the more conspicuo●s , i can't think that any man should absolutely desire to be miserable or wretched in his last existence . but the thing is , upon some distaste he affects the dissolution of his present , and personal subsistence , upon intention and hope by such a change to be bettered in his future condition . and therefore for the present he is , as 't were , at odds with himself ; and like two intimate persons , the nearer is their affection , the greater is their distance when they fall into division , and the likelier to continue if there be no reconciler ; his condition is much the more desperate , because the difference rises high , and there wants a mediator of reconciliation betwixt a man and himself . but it must be a desperate attack indeed , when a man shall precipitate himself no so dangerous a hazard as we are now mentioning ; to separate himself so preposterously , and in the separation to send one part of himself , to inherit no more mercy than we can suppose to hover inter pontem , & fontem ; the other to be exposed like the interment of some viler creature , and to be denied the decencies of a common obsequy . nay moreover , whose very goods are adjudged execrable hereby , i. e. as to men . and therefore do from that very instant become a deodand , as returning to their principal owner . indeed there are some cases ( as i am well informed ) in which the law universally allows an orderly sepulture , such as deep melancholy , or an extraordinary delirium . and we have an account out of an ancient author of two melancholy brethren that murdered themselves , and for so foul an act were condemned to an infamous burial ; but when upon further examination it appeared that misery and madness were the incentives , the sentence was revoked , and the deceased honoured with a due solemnity . this seems very tolerable , and agreeing with humane prudence to mitigate these hard censures ; for when men are sad beyond measure , and are harassed by the violence of a long distemper , they oft-times suffer under a frightful wreck of reason ; and then like a ship without a pilot , they must needs split on the next rock . but this is so rarely proved , and so seldom regarded , that most men to shew the malignity of so detestable a fact , are for exposing the criminal to an exemplary disgrace . and therefore as among the romans they had their pertae sceleratae , through which the bodies of the dead were dragg'd ; so now the manner is to convey them to a separate place , and there stake down the trembling corps reaking in its own gore and filth , as a publick horror to all that shall pass that way . other laws determined , that one hand should be left unburied . and 't was a statute made by tarquin , that their whole bodies should be hung up in the air . josephus tells us , 't was anciently determined among the jews , that though they generally held it lawful to bury their enemies , yet they resolved 't was not fit the body of the self-murderer should be interr'd till the going down of the sun. and 't was customary with other nations , he tells us farther , to cut off their right hands , judging that as the soul hereby was made a stranger to the body , so by that fact the hand was as 't were a stranger to both . joseph . de bell. jud. lib. . cap. . the shame and ignominy then to which they generally exposed such a one , does sufficiently testifie their judgment of so notorious a fact . and indeed considering the obligations the self-murderer breaks through , the quality of the fact , &c. how can we suppose them to be less rigorous in making their resentment of it as exemplary as may be ? here is an irreparable breach made in humane society ; here is an unnatural violation of the law of self-charity ; ( when we can't otherwise suppose but that this is a thing which ought first to begin at our selves , and that we are under higher obligations to preserve our own lives , than the lives of others ; and more obliged not to deface that divine image upon our selves , than upon any other of mankind . ) here is an abuse of that right of nature , which is defined to be a liberty that each man hath to use his power , not in order to his destruction , but the contrary . for this were really to infringe the law of nature and reason , to the breach of which no rational man will ever pretend to any right . and if once broken , whether out of error , passion , or surprise , nothing can be pleaded in justification or excuse ; for this seems a very plausible determination , that seeing self-preservation is the great law of nature and reason , as we have intimated above , to act that which is really and truly contrary to this law , must needs be a breach thereof , though the man so acting may be so far in an error , as not to think the action to be so destructive to the end he aims at , as 't is ; for as in civil government , ignorance of the law is no good plea to excuse , and justifie , though it may extenuate a crime in some cases ; so in statu naturae , error , ignorance , or passion , cannot excuse and justifie those actions which are really contrary to right reason , or that grand principle of self-preservation . and now , lindâmor , i am afraid that in disswading others from doing violence to themselves , i have offered some to your patience in the tediousness of so large a letter . i have only at present to add the readiness i am in to serve you ; and to put you in mind of the obligation , that you need not doubt of having that respect shewn you , which you might at all times so freely command from your obliged friend and servant , ezra pierce . finis . notes, typically marginal, from the original text notes for div a -e animum scribendo lenire , erasm . notes for div a -e bishop hopkins . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristotle . 〈…〉 dr. tillotson . multos da jupiter annos . pers . massagetae omnes an. egresses interficiunt . et tybareni ( ut tradit euseb . l. . ) viros suos seniores praecipitant . ad incerta fortunae venenum sub eustede promptum . liv. joseph . antiq . l. . c. . ●●cum . joseph . ant l. . c. . joseph . de jud. l. . c. . joseph . ant l. . jeseph . de bell. jud. l. . c. . plut. vi. progn . of mel. 〈◊〉 non invenere tyranni tormentum majus . dr. tillot . vol. . st. aug. plaut . lactant. and cypr. vid. dr. donn . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ap. can. vid. ham. annot. p. . ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sym's life 's preservative . cantabrigiae in coll. trin. adolescens studiosus suspensus suomet singulo repertus est , intramusae●lum suum eo quidem modo , ut faciem haberet in sacrum bibliorum codicem obversam , ac digitum porectim locum sacrae scripturae designantem ult de praedestinatione tractabatur , scult . an. dec. . p. . dr. tillot . bell. jud. l. . c. . also l. . c. . in the siege of massada . 〈…〉 tob. . . notes for div a -e intellectus humanus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dr. hall. athenienses abscissant manum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inhumatam relinquebant . tarquin . priscus cadavera crucibus figebat , civibus spectanda , & feris volucribus laceranda . see shafto's great law of nature against hobbs . see more of this in shaf to biathanatos a declaration of that paradoxe or thesis, that selfe-homicide is not so naturally sinne, that it may never be otherwise : wherein the nature and the extent of all those lawes, which seeme to be violated by this act, are diligently surveyed / written by iohn donne ... donne, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing d estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) biathanatos a declaration of that paradoxe or thesis, that selfe-homicide is not so naturally sinne, that it may never be otherwise : wherein the nature and the extent of all those lawes, which seeme to be violated by this act, are diligently surveyed / written by iohn donne ... donne, john, - . donne, john, - . [ ], [i.e. ] p. printed by john dawson, london : [ ] title transliterated from greek. the dedicatory epistle signed: io. donne. edited by the author's son, john donne. 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illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng suicide -- religious aspects -- early works to . suicide -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - tcp staff (oxford) sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion ΒΙΑΘΑΝΑΤΟΣ . a declaration of that paradoxe , or thesis , that selfe-homicide is not so naturally sinne , that it may never be otherwise . wherein the nature , and the extent of all those lawes , which seeme to be violated by this act , are diligently surveyed . written by iohn donne , who afterwards received orders from the church of england , and dyed deane of saint pauls , london . jo : saresb. de nugis curial . prolog . non omnia vera esse profiteor . sed legentium usibus inservire . published by authoritie . london , printed by john dawson , to the right honourable the lord phillip harbert . my lord , although i have not exactly obeyed your commands , yet , i hope , i have exceeded them , by presenting to your honor , this treatise , which is , so much the better , by being none of mine owne , and may therefore peradventure , deserve to live , for facilitating the issues of death . it was writ●… long since , by my father , and by him , forbid both the presse , and the fire ; neither had i subjected it now , to the publique view , but that , i could finde no certaine way to defend it from the one , but by committing it to the other ; for , since the beginning of this war , my study having been often searched , all my books ( and al-most my braines , by their continuall allarums ) sequestred , for the use of the committee ; two dangers appeared more eminently to hover over this , being then a manuscript ; a danger of being utterly lost , and a danger of being utterly found ; and fathered , by some of those wild atheists , who , as if they came into the world by conquest , owne all other mens wits , and are resolved to be learned , in despite of their starres , that would fairely have enclined them , to a more modest , and honest course of life . your lordships protection will defend this innocent from these-two monsters , men that cannot write , and men that cannot reade , and , i am very confi dent , all those that can , will think it may deserve this favour from your lordship ; for , although this booke appeare under the notion of a paradox , yet , i desire your lordship , to looke upon this doctrine , as a firme and established truth , da vida osar morir . your lordships most humble servant io : donne . from my house in cov●…nt-garden . ●… . authors cited in this booke . beza . b. dorothaeus . bosquierus . athenagoras . causaeus . trismegistus . theodoricus a. niem . steuchius engubi . ennodius . pererius zamb ●…us alcoran corpus iur : canon . carbo , summa summarum polidorus virgilius matalius metellus , praefat . in osor. histor. pierius s. ambrosius cardanus tholosa : syntagm . s. cyprianus haedri : junius emanu●… sâ nicephorus s. gregorius vasques clarus bonars●…ius corpus iur : civil . binnius bracton plowden a : gellius tertullian climacbus basil filesacus campianus s. hieronimus ben : gorion plinius paleotus de noth . canones poenitenti : clemens alex : sotus bodin sylvius middendorpius lucidus arpilcueta fabricius hist : ci●…ro . windeckus lipsius porphyrius damasus feuardentius eusebius vincentii speculum prateolus diodorus siculus tho : morus anto : augustin . p. manutius sebast : medices scotus calvinus forestus de venen . serarius biblia sacra humfredus angl. mallonius in paleotti sindon . s. chrysostomus pontius paulinus aquinas azorius sayr elianus cajetanus s. augustinus artemidorus i. caesar josephus vegetius acacius jo : picus he●… nius latinus pacatus platina baronius ignatius alfon : castro schultingius plato simancha alb. gentilis pruckmannus p. pomponatius buxdorfius anto : de corduba thyraeus lavater nauclerus quintilianus toletus sulpitius adrianus quodlib . beccaria vita phil : nerii maldonatus bonaventura gregor : nazianz. canones apostolorum lucas de penna optinellus laertius binsfeldius pedraça sextus senensis par acelsus metaphrastes . surius gregor : de valentia brentius th●…phtlact hesic ius marloratus schlusselburgius agapetus reuchlin martialis ad tholo : saravia sylvester liber coformitatum s. franc. et christi . cassianus procop. gazaeus ardoinus greg. turon supplem . chronic. nazarius paneg. menghi ioan de lapide hippocrates bellarminus revelation . brigidae regul . iesuit . franc. gregorius oecumenius origenes alcuinus corn celsus id●…ota contemplatio de morte baldus aristoteles stanford bartolus p. martyr declaration des doctes en france sedulius minorita io gerson lylius geraldus mariana sansovinus lambert fra. a victoria wierus keeplerus lyra b●…rgensis p. lombard sophronius schultetus euthymius paterculus cassanaeus in citing these authors , for those which i produce only for ornament and illustration , i have 〈◊〉 my owne old notes ; which though i have no reason to suspect , yet i confess here my lazines ; and that i did not refresh them with going to the originall . of those few which i have not seene in the bookes themselves , ( for there are some such , even of places cited for greatest strength , ) besides the integrity of my purpose , i have this safe defence against any quarreller , that what place soever i cite from any catholique author , if i have not considered the book it selfe , i cite him from another catholique writer . and the like course i hold in the reformers . so that i shall hardly be condemned of any false citation , except to make me accessorie , they pronounce one of their owne friends principall . a distribution of this book , into parts , distinctions , and sections . preface . the reason of this discourse . incitements to charity towards those which doe it . incitements to charity towards the author . why it is not inconvenient now to handle this . dessentious among schollars more , and harder to end then among others . in such perplexities we ought to incline to that side which favours the dead . why i make it so publique . what reader i desire to have . the reasons why there are so many citations . god punisheth that sin most , which occasions most sin in others . the first part , first distinction , first section . why we first prove , that this sin is not irremissible . sect. . three sorts of mistakers of this sin . sect. that all desperation is not haynous ; and that self-homicide doth not alwaies proc●…ed from desperation . it may be without infid●…lity . when it is poena peccati it is involuntarium . the reason why men ordinarily aggravate desperation of the second opinion , which is of impenitiblenes . of calvins opinion , that it may be . none impeccable , nor impenitible . sect. . of the third sort , which presume actuall impenitence by reason of this act. which is the safer side in doubtfull cases . in articulo mortis , the church ever interprets favourably . what true repentance is by clement . witnesses which acquit , more credited , then they which accuse , in the cannon law. sect. . why we wayve the ordinary definition of sin taken from saint augustine , and follow another taken from aquinas . of the torturing practice of casuists . of the eternall law of god , in saint augustines definition , against which a man may doe without sinne . of the definition which we follow . sect. . how law of nature , and of reason , and of god exhibited in this definition , are all one ; and how diversly accepted . in some cases all these three lawes may be broken at once . as in revealing a secret . in parricide . sect. of the law of nature , and that against it strictly taken , either no sinne , or all sinne is done . to doe against nature makes us not guilty of a greater sinne , but more inexcusable . no action so evill , that it is never good . no evill in act , but disobedience . lying naturally worse then selfe-homicide . fame may be neglected : yet we are as much bound to preserve fame , as life . god cannot command a sinne , yet he can command a murther . orginall sin , cause of all sin , is from nature . sect. . that if our adversaries by law of nature mean only sensitive nature , they say nothing , for so most vertuous actions are against nature . sect. . as the law of nature is recta ratio , that is , jus gentium . so immolation , and idolatry are not against law of nature . sect. . as reason is the form , and so the nature of a man , every sinne is against nature : yea , what soever agrees not exactly with christian religion . vertue produced to act , differs so from reason , as a medicine made and applyed , from a boxe of drugs . dist. . sect. . sinnes against nature in a particular sense , are by schoolmen said to be unnatural lusts , and this. but in scripture only the first is so called . of the example of the levite in the iudges , where the vulgate edition , calls it sin against nature . s. pauls use of that phrase law of nature , in long haire . vêgetius use of that phrase . sect. . self preservation is not so of particular law of nature , but that beasts naturally transgresse it , whom it binds more then us . and we , when the reason of it ceases in us , may transgresse it , and sometimes ●…ust . things naturall to the species , are not alwaies so to the individuall . thereupon some may retire into solitude . the first principles in naturall law , are obligatory , but not deductions from thence , and the lower we descend the weaker they are . pellicans . and by s. ambrose , bees kill themselves . the reason of almost every law is mutable . he that can declare where the reason ceases , may dispence with the law. in what manner dispensations worke . as nothing can annull the prerogatives of princes or of popes , though their own act seem to provide against it , so no law so much destroyes mans liberty , but that he returns to it , when the reason of that law ceases . self-preservation , which is but an appetition of that which is good in our opinion , is not violated by self-homicide . liberty , which is naturally to be preserved , may be departed withall , when our will is to-doe so . sect. . that cannot bee against law of nature , which men have ever affected , if it be also ( as this is ) against sensitive nature , and so want the allurements which other sins have . . there are not so many examples of all other vertues , as are of this one degree of fortitude . of romane gladiators . of their great numbers , great persons , and women . with how small persuasions eleazar in iosephus drew men to it . wives in the indies doe it yet . the samanaei priests in the indies , notorious for good life and death did it . latinus pacatus expresseth this desire pathetically . by what means the spaniards corrected this natural desire in the indies . dist. . sect. . after civility and christianity quenched this naturall desire , in the place thereof succeeded a thirst of martyrdome . how leasurely the custome of killing at funerals wore out . philosophers saw , and moses delivered the state of the next life , but unperfectly , sect. . that martyrdome was by the fathers insinuated into men , for the most part by naturall reasons , and much upon humane respects . so proceeded clement . so did tertullian . so did cyprian . externall honouurs to martyrs . monopoly of martyrdome gods punishments upon their persecutors encouraged men to it . priviledges of martyrs extended to many . contrary reasons cherisht this desire in them . libellatici , or compounders with the state , in cyprian . flight in persecution condemned by tertullian . death grew to be held necessary to make one a martyr . in times when they exceeded in indiscreet exposings of themselvs , they taught that martyrs might be without death . professors in cyprian , men who offred themselves before they were called . enforcers of their own martyrdome . examples of inordinate affecting of martyrdome . lawes forbidding more executions , made to despite christians . glory in their number of martyrs . sect. . that hereticks noting the dignity gaind by martyrdome , laboured to avert them from it , but could not correct this naturall inclination . they laboured the magistrate to oppose this desire . basilides denyed christ to have been crucif●…ed ; and that therefore they dyed madly . helchesar , that outward profession of religion was not needfull ; much ●…ffo martyrdome . which also the gnostici taught : and why they prevailed not . sect. . that heretiques missing their purpose herein , tooke the naturall way of overtaking the orthodox in numbers of martyrs . petilians new way of martyrdome . another new way of the circumcelliones , or circuitores . the cataphrygae exceed in number . the euphemitae for their numbers of martyrs called martyrians . sect. . hereupon councels tooke it into their care to distinguish martyrs , from those who dyed for naturall and humane respects . sect. . therefore later authors doe somewhat remit the dignity of martyrdome . the jesuits still professe an enormous love to such death . distinction . sect. . lawes and customes of well pollished estates having admitted it , it were rash to say it to be against law of nature . true and ideated common-wealthes have allowed it . . . athenians , romans . of depontani . ethiopians . all lawes presume this desire in men condemned . in utopia authorized . and by plato in certaine cases . conclusion of the first part. the second part of the law of reason . distinct. . sect. . that the law of reason is , conclusions drawn from primary reason or light of nature , by discourse . how much strength such deduced reasons have . sect. . of this kind of reasons , generall lawes have greatest authoritie . for it is of their essence that they agree with the law of nature . and there is better testimony of their producing , then of particular mens opinions . sect. . of lawes , the emperiall law ought first to be considered . the reason of that law is not abolished ; but the confession of our dependencie upon it . why it is called civill law. of the vastnes of the books from whence it is concocted , and of the large extent thereof . that yet in this so large law there is nothing against our case . of the law of adrian concerning this in souldiers . of the other . law concerning this in off●…ndors already accused . dist. . sect. . of the cannon law. the largenes of the subject , and object thereof . of codex canonum , or the body of the canon law , in use in the primitive church . of the additions to this code since . canon law apter to condemn then the civil , and why . sect. . that this proposition is not haereticall by the canon law. simancha his large definition of haeresy . no d●…cision of the church in the point . nor canon nor bull. of the common opinion of fathers , and that that varies by times , and by places by azori●… . gratian cites but two fathers , whereof one is on our side . that that part of canon law , to which canonists will stand , condemns not this . a catholique bpa●…censure of gratian , and his decret . sect. . what any councells have done in this point . of the councell of antisidore under greg. . . that it only refusd their oblations . that it was only a diocesan councell . the councell of braccar . inflicts two punishments . the first , of not praying for them is meant of them who did it , when they were excommunicate . the second , which is denying of buriall , is not always inflicted as a punishment , to an offendor ; as appeares in a punishment , to an offendor ; as appears in a locall interdict . romans buried such offendors as had satisfied the law within the towne , as they did vestalls and emperours . dist. sect. of the laws of particular nations . of our law of felo de se. that this is by our law murder , and what reasons entitle the king to his good . that our naturall desire to such dying , probably induced this customary law. as in states abounding with slaves , law-makers quenched this desire , lest there should have beene no use of them . forbid lest it should draw too many : as hunting , and vsury : and as wine by mahomet . upon reason of generall inclinations we have severe laws against theft . when a man is bound to steale . sotus his opinion of day-theeues . of a like law against self-homicide in the earldome of flaunders . sect. . severe laws are arguments of a generall inclination , not of a hainousnes in the fact . fasting upon sundays extremely condemned upon that reason . so duells in france . so bull-baitings in spaine . the hainousnes of rape , or witch-craft are not diminished , where the laws against them were but easie . publike benefit is the rule of extending odious laws , and restraining favourable . if other nations concurre in like laws , it sheweth the inclination to be generall . sect. . the custome of the iews not burying till sunn-set , and of the athenians cutting off the dead hand evict not . sect . the reasons drawne from remedies , used upon some occasions to prevent it , prove as little . dist. . sect. . of the reasons used by particular men , being divines . of s. aug. and of his argument against donatus . of s. augustine comparatively with other fathers . comparison of navar and sotus . iesuits often beholding to calvin for his expositions . in this place we differ not from s. augustine . nor in the second cited by gratian. that there may be causa puniendi sine culpa . as valens the emperor did misse theodosius , so s. augustine praetermitted the right case . of cordubensis rule , how we must behave our selves in perplexities . how temporall reward may be taken for spirituall offices . of pindarus death praying for he knew not what . in one place we depart from s. augustine upon the same reason , as the jesuite thyraeus doth depart from him in another . sect. . the place cited by gratian out of s. hierome , is on our side . sect. . lavaters confession , that augustine , hierome , chrysostome , lactantius , are of this opinion . sect. . of peter martyrs reason , mors malum . clement hath long since destroyed that reason . of malum poenae , how farre it may bee wished , and how farre it condemnes . possessed men are not alwaies so afflict for sinne . damnation hath not so much rationem mali , as the least sinne . if death were of the worst sort of evill , yet there might be good use of it , as of concupiscence . in what fense s. paul calles death gods enemy . death , since christ , is not so evill as before . sect. . of peter martyrs reason , vita donum dei. sect. . of lavaters reason of iudges in all causes . where confession is not in use , there is no iudge of secret sinne . of the popes iurisdiction over himselfe . of such iurisdiction in other persons by civil lawes . : . elected himselfe pope . iurisdiction over our selves is therefore denyed us ; because we are presumed favourable to our selves , not in cases esteemed hurtfull . in cases hurtfull we have such iurisdiction . oath of gregory in the great schisme . when a man becomes to be sui juris . warre is just betweene soveraigne kings , because they have no iudge . princes give not themselves priviledges ; but declare that in that case they will exercise their inherent generall priviledge . sect. . josephus reason of depositum . a depositarie cannot be accused de culpa , but de dolo. a secret received data fide is in natura depositi . sect. . of similitudinary reasons in authors not divine . sect. . of josephus his reason of hostis. sect. . of josephus reason of servus . sect. . of josephus reason of a pilot. distinct. . sect. . of saint thomas two reasons from iustice , and charitie . of that part of injustice , which is stealing himselfe from the state. monastike retyring is , in genere rei , the same fault . the better opinion is , that there is herein no injustice . of the other injustice , of usurping upon anothers servant . though we have not dominium , we have usum of this life : and we may relinquish it when we will. the state is not lord of our life , yet may take it away . if injustice were herein done to the state , then by a licence from the state it may be lawfull . and the state might recompence her domage upon the goods or heirs of the delinquent . in a man necessary to the state , there may bee some injustice herein . no man can doe injurie to himselfe . the question whether it be against charity , respited to the third part . sect. . of aristotles two reasons of misery and pusillanimitie . distinct. . sect. . of reasons on the other side . of the law of rome , of asking the senate leave to kill himselfe . of the case upon that law in quintillian . sect. . comparisons of desertion and destruction . of omissions equall to committings . sect. . in great faults the first step imprints a guiltines , yet many steps to self-homicide are allowable . dracoes lawes against homicide were retained for the hainousnes of the fault . tolets five species of homicide . foure of those were to be found in adams first homicide in paradise . sect. . of tolets first and second species , by precept , and by advise , or option . we may wish malum poenae to our selves , as the eremite prayed to be possessed . that we may wish death for wearines of this life . it is sin to wish the evill were not evill , that then we might wish it . of wishing the princes death . in many opinions by contrary religion , a true king becomes a tyrant . why an oath of fidelity to the pope binds no man. who is a tyrant by the declaration of the learned men of france . how death may be wished by calvins opinion . how we may wish death to another for our own advantage . phil. nerius consented that one who wished his own death might have his wish . sect. . of tolets third species of homicide , by permission , which is mors negativa . of standing mute at the barre . three rules from scotus , navar , and maldonate , to guide us in these desertions of our selves . that i may suffer a theif to kill me , rather then kill him . of se defendendo in our law. that i am not bound to escape from prison if i can . nor to eate , rather then starve , for ends better then this life we may neglect this . that i may give my life for another . chrysostomes opinion of sarahs lie , and her consent to adultery . and s. augustines opinion of this , and of that wife , who prostituted her selfe to pay her husbands debts . that to give my life for another , is not to preferre another before my selfe , as bonaventure and august . say ; but to prefer vertue before life ; which is lawfull . for spirituall good it is without question . that i may give another that without which i cannot live . that i may lawfully wear out my self with fasting . that this in s. hier. opinion is selfe-homicide . of the fryer whom cassianus calls a self-homicide , for refusing bread from a ●…heife , upon an indiscreet vow . of christs fast . of philosophers inordinate fasts . of the devils threatning s. francis , for fasting . examples of long fasts . reasons , effects , and obligations to rigorous fastings . corollary of this section of desertion . sect. . of another species of homicide , which is not in tolets division by mutilation . of delivering ones selfe into bondage . . by divers cannons homicide and mutilation is the same fault . of calvins argument against divorce , upon this ground of mutilation . the example of s. mark , cutting off his thumbe to escape priesthood in what cases it is clear , that a man may mai●… himself . sect. . of tolets fourth species of homicide , by actual helping . ardoynus reckons a flea amongst poysons , because it would destroy david condemned the amalekite , who said he had helped saul to kill himselfe . mariana the iesuite is of opinion , that a king which may be removed by poyson , may not be put to take it by his owne hands though ignorantly , for he doth then ki●… himself . that a malefactor unaccused may accuse himself . of sansovins relation of our custome at executions , and withdrawing the pillow in desperate cases . of breaking the leggs of men at executions , and of breaking the halter . of the forme of purgations used by moses law in cases of iealousy . of formes of purgation called uulgares . charlemaine brought in a new forme of purgation . and britius a bishop , being acquitted before , extorted another purgation upon himselfe . both kindes of ordalium , by water , and fire , in use here , till king johns time . in all these purgations , and in that by battaile , the party himself assisted . exumples of actuall helpers to their owne destruction in s. dorothaeus doctrine . of ioseph of arimathaea his drinking of poyson . of s. andrew and s. lawrence . casuists not cleere whether a condemned man may doe the last act to his death . but in cases without condemnation , it is sub praecepto to priests , curats , to goe to infected houses . sect. . of tolets last species of homi-cide which is the act it selfe . how farre an erring conscience may justify this act . of pythagoras philosophicall conscience , to dy , rather then hurt a beane , or suffer his schollers to speak . of the apparition to hero a most devout eremite , by which he killed himself , out of cassianus . that the devill sometime sollicites to good . that by uasques his opinion , it is not idolatry to worship god in the devil . rules given to distinguish evil spirits from god are all fallible . good angels sometimes move to that which is evill , being ordinarily and morally accepted . as in mis-adoration by vasques , invincible ignorance excuses , so it may in our cases . of s. augustines first reason against donatus , that we may save a mans life against his will. of his second reasons , which is want of examples of the faithfull . and of s. augustines assured escape , if donatists had produced examples . divorce in rome on either part , and in jury , on the womans part long without example . saint augustines schollers in this point of examples , 〈◊〉 st●…bborne as aristotles , for the inalterablenesse of the heavens , though the reason of both be ceased . of the martyr apollonia who killed her selfe . of answers in her excuse . of the martyr pelagia who killed her selfe . though her history bee very uncertaine , yet the church seems glad of any occasion to celebrate such a fact . saint augustines testimony of her . saint ambroses meditation upon her . eusebius his oration incitatory , imagined in the person of the mother . saint augustines first of any doubting of their fact , sought such shifts to defend it , as it needed not . s. augustines example hath drawne pedraca a spanish casuist , and many others , to that shift of speciall divine inspiration , in such cases . and so sayes peter martyr of the midwives , and of rahabs lye . to preserve the seale of confession , a man may in some case be bound to doe the intire act of killing himselfe . the third part , which is of the law of god. distinct. sect. . an introduction ' to the handling of these places of scripture . why i forbeare to name them who cite these places of scripture . if any oppose an answer , why i intreat him to avoide bitternes . why clergy men , which by canons may fish , and hunt , yet may not hunt with dogs . of bezas answer to ochius polygamy . distinction . sect. . no place against this self-homicide , is produced out of the iudiciall or ceremoniall law. sect. of the place gen. . . i will require your blood . we are not bound to accept the interpretation of the rabbins . of lyra , and of emmanuel sâ , both abounding in hebraisms , yet making no such note upon this place , sect. , of the place de●… . . . i kill , and i give life . iurisdiction of parents , husbands , masters , magistrates , must consist with this place . this place must be interpreted as the other places of scripture , which have the same words . and from them , being three , no such sence can be extorted . sect. . of the place iob . . vita militia . why they cite this place according to the vulgate copy . of soldiers priviledges of absence by law. iobs scope is , that as warre works to peace , so heere we labour to death . of christs letter to king abgarus . sect. . of another place in iob . . anima elegit suspendium . why it was not lawfull to iob to kill himself . his words seeme to shew some steps toward a purpose of self-homicide . of sextus s●…nensis , and of gregories exposition therof how i differ from the anabaptists , who say that iob despaired . s. hierome , and the trent councell incurre this errour of condemning all which a condemned man says . uery holy and learned men impute a more dangerous despaire to christ , then i doe to iob. sect. . of the place io. . . skin for skin &c. sect. . of the place eccles. . . there is no riches above a sound body . this place is not of safety , but of health . sect. . of the place exod. . thou shalt not kill . s. augustine thinks this law to concerne ones self more directly , then another . this law hath many exceptions . laws of the first table are strictioris vinculi , then of the second . a case wherein it is probable that a man must kill himself , if the person be exemplar . as laws against day-theeves may be deduced from the law of god authorizing princes , so may this from the commandement , of preferring gods glory . whatsoever might have been done before this law , this law forbids not . sect. . of the place wisd. . . seek not death . distinct. . sect. . of the place mat. . . cast thy self downe . that christ when it conduced to his owne onds , did as much , as the devill tempted him to , in this place . sect. . . of the place acts . . do thy self no harme . s. paul knew gods purpose of baptizing the iaylour . for else saith calvin , he had frustrated gods way of giving him an escape by the faylours death . sect. . of the place rom. . . do not evill for good . in what sence paul forbids this . god always inflicts malum poenae by instruments . induration it selfe is sometimes medicinall . we may inflict upon our selves one disease , to remove another . . in things evill , in that sense as s. paul takes the word bere , popes daily dispence . so doe the civill lawes . so doe the cannons . so doth god occasion lesse sint to avoid greater . what any other may dispence withall in us , in cases of extremity , we may dispence with it our selves . yet no dispensation changes the nature of the thing , and therefore that particular thing was never evill . the law it self , which measures actions , is neither good nor evill . which picus notes well , comparing it to the firmament . what evill s. paul forbids here , and why . nothing which is once evil , can ever recover of that . these acts were in gods decree preserved from those stains of circumstances , which make things evill : so as miracles were written in his book of nature , though not in our copy thereof ; and so , as our lady is said to be preserved from originall sinne . of that kind was moses killing of the egyptian . if this place of paul , be understood of all evill . yet it must admit exceptions , as well as the decalogue it selfe . otherwise that application which bellarmine and others doe make of it will be intollerable . sect. . . of divers places which call us , temples of god. the dead are still his temples and images . heath●… temples might be demolished , yet the soyle remained sacred . s. pauls reason holds in cases where we avile our bodies , here we advance them . how we must understand that our body is not our own . sect. . . of the place , eph. . . one body with christ. this place gives arguments to all which spare not themselves for releif of others , and therefore cannot serve the contrary purpose . sect. . . of the place eph. . no man hates his own f●…esh . how marlorate expounds this hate . distinct. . sect. . of the places of scripture on the other part . we may , but our adversaries may not make use of examples . to which the answer of martyr and lavat●…r is weake the nature , degrees , and effects of charity . s. augustines description of her. of her highest perfection beyond that which lombard observed out of aug. he wholoves god with all his heart , may love him more . any suffering in charity , hath infallibly the grace of god ; by aquin. sect. . . of the place cor. . . though i give my body . . by this , it was in common reputation , a high degree of perfection to die so , and charity made it acceptable . s. paul speaks of a thing which might lawfully be done , for such are all his gradations in this argument . tongues of angels , in what sense in this place . speech in the asse , understandings of prophesies in iudas , or miraculous faith , make not the possessour the better . how i differ from the donatists , arguing from this place , that in charity there self-homicides were alwayes lawfull . to give my body , is more then to let it be taken . how niccphorus the martyr gave his body in sapritius his roome who recanted . there may be some case that a man who is bound to give his body , cannot doe it otherwise then by self-homicide . sect. . . of the place joh. . . & joh. . . the good shepheard . that a man is not bound to purge himself , if anothers crime be imputed to him . sect. . of the place ioh. . . i will lay down my life . peters readines was naturall ; pauls deliborate . sect. . . of the place ioh. . . of christs example . why christ spoke this in the present time . of the abundant charity of christ. of his speech going to emmaus . of his apparition to s. charles . of the revelation to s. brigid . of his mothers charity . that none could take away christs soule . his owne will the onely cause of his dying so soon by s. augustine . and by aquinas , because he had still all his strength . and by marlorate because he bowed his head , and it fell not , as ours do in death . in what sense it is true that the iewes put him to death . of aquinas opinion , and of silvesters opinion of aquinas . christ was so the cause of his death , as he is of his wetting , which might , and doth not shut the window when it rains . who imitated christ in this actuall emission of the soul. upon what reasons this manner of dying in christ is called heroique , and by like epithets . christ is said to have done herein , as saul , and appollonia , and such . sect. . of the places ioh. . . luc. . . of hating this life . . iesuits apply particularly this hate . . if the place in the ephes. no man hateth his flesh , be against self-homicide , this place must by the same reason be for it . s. augustine denying that this place justifies the donatists , excludes not all cases . sect. . of the place ioh. . . we ought to lay down our lives , &c. all these places direct us to doe it so , as christ did it , unconstrained . sect. . . of the place phil. . . cupio dissolvi . . of s. pauls gradations to this wish , and of his correcting of it . sect. . of the place gal. . . you would have plucked out your own eyes . this was more then vitam profundere by calvin . sect. . . of the place , rom. . . anathema . that he wished herein damnation . that he considered not his election at that time . sect. . of the place , exod. . . dele me de libro . that this imprecation was not onely to be blotted out of the history of the scripture as some say . it was stranger that christ should admit that which might seeme a slip downward , when he wisht an escape from death , then that moses should have such an exaltation upward , as to save his nation by perishing , yet both without inordinatenesse . how by paulinus , a just man may safely say to god , dele me . distinct. . sect. . of examples in scripture . the phrase of scripture never imputes this act to any as a sinne , when it relates the history . irenaeus forbids man to accuse where god doth not . beza his answer to ochius reason , that some patriarchs lived in polygamy , reaches not home to our case . for it is not evident by any other place of scripture , that this is sinne , and here many examples con●…ur . sect. . examples of acts which were not fully selfe-homicides , but approaches . of the prophet who punished him that would not strike him . . that when god doth especially invite men to such violence , he says so plainly . and therefore such particular invitations may not be presumed where they are not expressed . sect. . of jonas . why s. hierome calls only jonas of all the prophets holy . sect. . of samson . the church celebrates him as a martyr . paulinus wishes such a death as samsons . they which deny that he meant to kill himself , are confuted by the text . they which say , he intended not his owne death principally , say the same as we doe . that s. augustines answer to this fact , that it was by speciall instinct , hath no ground in the history . of sayr his reason , in confirmation of augustine , that samson prayed . of pedraca his reason , that it was therefore the work of god , because god effected it so , as it was desired . that he had as much reason , and as much authority to kill himselfe , as to kill the philistims . and that was only the glory of god. that in this manner of dying , be●… was a type of christ. sect. . of saul . whether the amalekite did helpe to kill saul . whether saul be saved or no. in what cases the iewes , and lyra confesse , that a man may kill himselfe . lyra's reasons why saul is to be presumed to have dyed well . burgensis reason to the contrary ; that if saul were excusable , the amalekite was so too , is of no force . of sauls armour-bearer . sect. . of achitophel . he set his house in order , and he was buried . sect. . of judas . he dyed not by hanging in the opinion of euthymius , occumenius , papias s. johns disciple , and theophilact . by what meanes many places of scripture have been generally otherwise accepted , then the text enforceth . judas not accused of this in the story , nor in the two propheticall psalmes of him . origens opinion of his repentance . calvin acknowledgeth all degrees of repentance , which the romane church requires to salvation to have been in judas . petilians opinion that judas was a martyr . his act had some degrees of iustice , by s. august . sect. . of eleazar . all confesse that it was an act of vertue . his destruction was certaine to him . he did as much to his owne death , as samson . the reasons of thus act , alleadged in the text , are morall . saint ambrose extols this by many concurrences . . cajetans reason for justification thereof , is app●…able to very many other cases of selfe-homicide . sect. . of rasis . his reasons in the text morall . whether it be pusillanimity , as aristotle , august . and aquinas urge . saint augustine confesseth that in cleombrotus it was greatnesse of minde . how much great examples governe . that it was reputed cowardlinesse in antisthenes , being extremely sicke , not to kill himselfe . vpon what reasons lyra excuses this , and like actions . burgensis his reason confesseth that there might have beene just causes for this act . conclusion why jrefrained discourse of destiny herein . man made of shadow , and the devill of fire by the alcoran . our adversaries reasons contradict one another . no precapt given of loving our selves . encouragemens to contempt of death . why i abstaine from particular directions . laws forbid ordinary men to oure by extraordinary meanes , yet kings o●… england , fra. and spaine doe it . as hierom origen chrysost. and cassianus are excused for following plato , in toleration of a ly , because the church had not then pronounced ; so may it be in this . the preface declaring the reasons , the purpose , the way , and the end of the avihor . beza , a man as eminent and illustrious , in the full glory and noone of learning , as others were in the dawning , and morning , when any , the least sparkle was notorious , a confesseth of himself , that only for the anguish of a scurffe , which over-ranne his head , he had once drown'd himselfe from the millers bridge in paris , if his uncle by chance had not then come that way ; i have often such a sickely inclination . and , whether it be , because i had my first breeding and conversation with men of a suppressed and afflicted religion , accustomed to the despite of death , and hungry of an imagin'd martyrdome ; or that the common enemie ●…nd that doore worst locked against him in mee ; or that there bee a perplexitie and flexibility in the doctrine it selfe ; or because my conscience ever assures me , that no rebellious grudging at gods gifts , nor other sinfull concurrence accompanies these thoughts in me , or that a brave scorn , or that a faint cowardlinesse beget it , whensoever any affliction assailes me , mee thinks i have the keyes of my prison in mine owne hand , and no remedy presents it selfe so soone to my heart , as mine own sword . often meditation of this hath wonne me to a charitable interpretation of their action , who dy so : and prov●…ked me a little to watch and ex●…gitate their reasons , which pronounce so peremptory judgements upon them . b a devout and godly man , hath guided us well , and rectified our uncharitablenesse in such cases , by this remembrance , [ sois lapsum , &c. thou knowest this mans fall , but thou knowest not his wra●…ling ; which perchance was such , that almost his very fall is justified and accepted of god. ] for , to this ●…nd , saith one , c [ god hath appointed us tentations , that we might have some 〈◊〉 for our 〈◊〉 , when he calles us to ●…count . ] an uncharitable mis-interpreter un●…tily demolishes his own house , and rep●…s not onothers . he loseth without any gaine or profit to any . and , as d te●…tullian comparing and making equall , him which provokes another , 〈◊〉 him who will be provoked by another , sayes , [ there is no difference , but that the 〈◊〉 offen●… first , and that is nothing , because in 〈◊〉 there is no respect of order or prioritie . ] so wee may soone becomes as ill as any offendor , if we offend in a severe increpation of the fact . for , e climachus in his ladder of paradise , places these two steps very neere one another , when hee sayes , [ though in the world it were possible for thee , to escape all defiling by actuall sinne , yet by judging and condemning those who are defiled , thou art defiled . ] in this thou act defiled , as f basil notes , [ that in comparing others sinnes , thou canst not avoid excusing thi●…mne . ] especially this is done , if thy ze●…le be too fervent in the reprehension of others : for , as in most other accidents , so in this also , sinne hath the nature of poyson , that g [ it enters eas●…st , and works fastest upon cholerique constitutions . ] it is good counsell of the pharises stiled , h [ 〈◊〉 judices proximum , don●… ad ejus locum pertingas . feeleand wrastle with such tentations as he hath done , and thy ●…le will be tamer . for , [ i therefore ( saith the apostle ) it became christ to be like us , that he might be mercifull . ] if therefore after a christian protestation of an innocent purpose herein , and after a submission of all which is said , not only to every christian church , but to every christian man , and after an entreaty , that the reader will follow this advise of tabaus , [ k qui litigant , sint ambo in oonspd●… tuo mali & rei , and trust neither me , nor the adverse part , but the reasons , there be any scandall in this 〈◊〉 of mine , it is taken , not given . and though i know , that the malitious prejudged man , and the lazy affectors of ignorance , will use the same calumnies and obtrectations toward me , ( for the voyce and sound of the snake and goose is all one ) yet because i thought , that as in the poole of bethsaida , l there was no health till the water was troubled , so the best way to finde the truth in this matter , was to deb●…te and vexe it , ( for m [ we must as well dispute de veritate , as pro veritate , ] ) i abstained not for feare of mis-interpretation from this undertaking . our stomachs are not now so tender , and queasie , after so long feeding upon folid divinity , nor we so umbragious and startling , having been so long enlightned in gods path , that wee should thinke any truth strange to us , or relapse into that childish age , in which m a councell in france forbad aristotles metapbysiq●…es , and punished with excommunication the excribing , reading , or having that booke . contemplative and bookish men , must of necessitie be more quarrelsome then others , because they contend not about matter of fact , nor can determine their controversies by any certaine witnesses , no●… judges . but as long as they go●… towards peace , that is truth , it is no matter which way . o the tutelare angels resisted one another in persia , but neither resisted gods revealed purpose . p hierome and gregorie seem to be of opinion , that salo●…n is damned , ambr●…se and augustine , that he is saved 〈◊〉 all fathers , all zealous of gods glory . q at the same time when the romane church canonized becket , the schooles of paris disputed whether hee could be saved ; both catholique judges , and of reverend authoritie . and after so many ages of a devout and religious celebrating the memory of saint hierome , causaeus hath spoken so dangerously , that r campian saies , hee pronounces him to be as deepe in hell as the devill . but in all such intricacies , where both opinions seem equally to conduce to the honor of god , his justice being as much advanced in the one , as his mercie in the other , it seemes reasonable to me , that this turne the scales , if on either side there appeare charity towards the poore soule departed . s the church in her hymnes and antiphones , doth often salute the nayles and crosse , with epithets of sweetnesse , and thanks ; but the speare which pierced christ when he was dead , it ever calles , dirum m●…ucronem . this pietie , i protest againe , urges me in this discourse ; and what infirmity soever my reasons may have , yet i have comfort in tresmeg●…tus axiome , t [ qui pius est , s●…mmè philosophatur . ] and therefore without any disguising , or curious and libellous concealing , i present and object it , to all of candor , and indifferencie , to escape that just taxation , u [ novum malitiae genus est , & intemperantis , scribere quod occultes . ] for as , x when ladijlaus tooke occasion of the great schisme , to corrupt the nobility in rome , and hoped thereby to possesse the towne , to their seven governours whom they called sapientes , they added three more , whom they called sapientes , and consided in them ; so doe i wish , and and as much as i can , effect , ) that to those many learned and subtile men which have travelled in this point , some charitable and compassionate men might be added . if therefore , of readers , which y gorionides observes to be of foure sorts , ( spunges which attract all without distinguishing ; ●…owre-glufles , which receive and powre out as fast ; b●…gges , which retaine onely the dregges of the spices , and let the wine escape ; and sives , which retaine the best onely , 〈◊〉 i finde s●…me of the last-sort , i doubt not but they may bee hereby enlightened . and z as the eyes of eve , were opened by the taste of the apple , though it hee said before that shee saw the beauty of the tree , so the digesting of this may , though not present faire obj●…cts , yet bring them to 〈◊〉 the nakednesse and deformity of their owne reasons , founded upon a rigorous suspition , and wi●…e them to be of that temper , which a chrisostome commends , [ he which suspects benignly would faine be deceived , and bee overcome . and is p●…ously glad , when he findes it to be false , which he did uncharitably suspect . ] and it may have as much vigour ( as b one observes of another author ) as the sunne in march ; it may stirre and dissolve humors , though not expell them ; for that must bee a worke of a stronger power . every branch which is excerpted from other authors , and engrafted here , is not written for the readers faith , but for illustration and comparison . because i undertooke the declaration of such a proposition as was controverted by many , and therefore was drawne to the citation of many authorities , i was willing to goe all the way with company , and to take light from others , as well in the iourney as at the journeys end . if therefore in multiplicity of not necessary citations there appeare vanity , 〈◊〉 ostentation , or digression my honesty must make my excuse and compensation , who acknowledg as c pliny doth [ that to chuse rather to be taken in a theft , then to gave every man due , is obnoxii animi , et infelicis ingenii . ] i did it the rather because scholastique and artificiall men use this way of instructing ; and i made account that i was to deale with such , because i p●…esume that naturall men are at least enough inclinable of themselves to this doctrine . this my way ; and my end is to remove ●…andall . for certainly god often punisheth a sinner much more severely , because others have taken occasion of sinning by his fact . if therefore wee did correct in our selves this easines of being scandalized , how much easier and lighter might we make the punishment of many transgressors ? for god in his judgemen●…s hath almost made us his assistants , and counsellers , how far he shall punish ; and our interpretation of anothers sinne doth often give the measure to gods justice or mercy . if therefore , since d [ disorderly long haire which was pride and wantonnesse in absolon , and squallor and horridnes in nebuchodonozor was vertue and strength in samson , and sanctification in samuel , ] these severe men will not allow to indifferent things the best construction they are capable of , nor pardon my inclination to do so , they shall pardon this opinion , that their severity proceeds from a self-guiltines , and give me leave to apply that of ennodius , e [ that it is the nature of stiffe wickednesse , to think that of others , which themselves deserve and it is all the comfort which the guilty have , not to find any innocent . ] the first part . of law and nature . distinction i. sect . i. as a lawyers use to call that impossible , which is so difficult ; that by the rules of law it cannot be afforded , but by the indulgence of the prince , and excercise of his prerogative : so divines are accustomed to call that sinne , which for the most part is so , and which naturally occasions and accompanies sinne . of such condition is this self-homicide : which to be sinne every body hath so sucked , and digested , and incorporated into the body of his faith and religion , that now they prescribe against any opposer ; and all discourse in this point is upon the degrees of this sinne , and how farre it exceeds all other : so that none brings the metall now to the test , nor touch , but onely to the balance . therefore although whatsoever is in our appetite good or bad , was first in our understanding true or false , and therefore if wee might proceed orderly , our first disquisition should be employd upon the first source , and origen , which is , whether this opinion be true or false , yet finding our selves under the iniquity and burden of this custome , and prescription , we must obey the necessitie , and preposterously examine : first , why this fact should be so resolutely condemned , and why there should be this precipitation in our judgement , to pronounce this above all other sins irremissible : and then , having removed that which was neerest us , and delivered our selves from the tyranny of this prejudice : our judgment may be brought neerer to a straightnesse , and our charity awakned , and entendred to apprehend , that this act may be free not onely from those enormous degrees of sinne , but from all . sect . ii. they who pronounce this sinne to be so necessarily damnable , are of one of these three perswasions . either they mis-affirme that this act alwaies proceeds from desperation ; and so they load it with all those comminations with which from scriptures , fathers , histories , that common place abounds . or else they entertaine that dangerous opinion , that there is in this life an impenitiblenesse , and impossibilitie of returning to god , and that apparent to us ( for else it could not justifie our uncharitable censure ; ) or else they build upon this foundation , that this act being presum'd to be sinne , and all sinne unpardonable without repentance , this is therefore unpardonable , because the very sin doth preclude all ordinary wayes of repentance . sect . iii. to those of the first sect , if i might be as vainly subtile , as they are uncharitably severe , i should answer , that all desperation is not sinnefull . for in the devill it is not sinne , nor doth hee demerit by it , because he is not commanded to hope . nor in a man which undertook an austere and disciplinary taming of his body by fasts or corrections , were it sinfull to despaire that god would take from him stimulum carnis . nor in a priest employ'd to convert infidels , were it sinfull to despaire ; that god would give him the power of miracles ; if therefore to quench and extinguish this stimulum carnis , a man should kill himselfe ; the effect and fruit of this desperation were evill , and yet the root it selfe not necessarily so . no detestation nor dehortation against this sinne of desperation ( when it is a sinne ) can be too earnest . but yet a since it may be without infidelitie , it cannot be greater then that . and though aquinas there calls it sinne truly , yet he sayes hee doth so , because it occasions many sinnes . and if it bee as b others affirme , poena peccati , it is then involuntarium , which will hardly consist with the nature of sinne : certainly , though many devout men have justly imputed to it the cause and effect of sin , yet as in the c penitentiall cannons , greater penance is inflicted upon one who kills his wife , than one who kills his mother ; and the reason added , not that the fault is greater , but that otherwise more would commit it ; so is the sinne of desperation so earnestly aggravated ; because springing from sloth , and pusillanimity , our nature is more slippery and inclinable to such a descent , than to presumptions , which yet without doubt do more wound and violate the majesty of god , then desperation doth . but howsoever , that none may justly say , that all which kill themselves , have done it out of a despaire of gods mercy , ( which is the onely sinnefull despaire ) we shall in a more proper place , when we come to consider the examples exhibited in scriptures , and other histories ; finde many who at that act have been so far from despaire , that they have esteemed it a great degree of gods mercy , to have been admitted to such a glorifying of his name , and have proceeded therein as religiously as in a sacrifice ; and as d one sayes , elegantly , of job , venere in gloriosa proverbia , and of whom we may properly say , that which moses said , when they punished upon one another their idolatry , consecrastis man●… vestras domino . when i come to consider their words who are of the second opinion , and which allow an impenitiblenesse in this life ( of which calvin is a strong authorizer , if not an authour ; who sayes , that actuall impenitence is not the sinne intimated in matth. . , & . but it is a willing resisting of the holy ghost , into which whosoever falls , tenendum est , saith he , we must hold that he never riseth again ) because these hard and mis-interpretable words fall from them , when they are perplexed , and intricated with that heavy question of sinne , against the holy ghost , and because i presume them to speak proportionally and analogally to their other doctrine , i rather incline to afford them this construction , that they place this impenitiblenesse onely in the knowledge of god , or that i understand them not , then either beleeve them literally , or beleeve that they have clearly expressed their own meanings . for i see not why we should be lother to allow , that god hath made some impeccable , then impenitible . neither do i perceive , that if they had their purpose , and this were granted to them , that therfore such an impenitiblenesse must of necessity be concluded to have been in this person , by reason of this act . sect . iiii. but the third sort is the tamest of all the three , and gives greatest hope of being reduced , and rectifyed : for though they pronounce severely upon the fact , yet it is onely upon one reason , that the fact precludes all entrance to repentance . wherein i wonder why they should refuse to apply their opinions to the milder rules of the casuifts a which ever in doubtfull cases , teach an inclination to the safer side . and though it be sa●…er to thinke a thing to be fin , then not , yet that rule serves for your own information , and for a bridle to you , not for anothers condemnation . they use to interpret that rule of taking the safer side , that in things necessary ( necessitate finis , as repentance is to salvation ) wee must follow any probable opinion , though another bee more probable ; and that , directly that opinion is to be followed , quae favet animae : which they exemplifie thus . b that though all doctors hold that baptisme of a childe not yet throughly born , in the hand or foot to be ineffectuall , yet all doctors counsell to baptize in that case , & to beleeve of good effect . and the example of the good theife informes us , that repentance works immediately ; and from that history calvin collects , that such paine in articulo mortis , is naturally apt to be get repentance ; since the church is so indulgent , and liberall to her children , c that at the point of death shee will afford her treasure of baptisme to one which hath been mad from his birth , by the same reason us to a child ; d yea , to one fallen lately into madnesse , though it appeare he were in mortall sinne , if he have but attrition , which is but a feare of hell , & no tast of gods glory ; and ●…uch attrition shall be presum'd to be in him , if nothing appeare evidently to the contrary : e if she be content to extend and interpret this point of death , of every danger by sea , or travell ; f if she will interpret any mortall sinne , in a man provoked by sodain passion , and proceeding from indeliberation , to be no worse nor of greater malignity , then the act of a childe . if being unable to succour one before g she will deliver him from excommunication after he is dead . h if she bee content that both the penitent and confessor , bee but diligentes , not diligentissimi ; i if rather then she will be frustrate of her desire to dispense her treasure , she yeelds that mad and possessed men , shall be bound till they may receive extreame unction . k if lastly she absolve some whether they will or no , why should we abhorre our mothers example , and being brethren , be severer than the parent ? not to pray for them which dye without faith is a precept so obvious to every religion , that even l mahomet hath inhibited it : but to presume impenitence , because you were not by , and heard it , is an usurpation . this is true repentance ( saith clement ) [ m to doe no more , and to speake no more , those things , whereof you repent ; and not to be ever sinning , and ever asking pardon . ] of such a repentance as this our case is capable enough . and of n one who died before he had repented , goo●… paulinus would charitably interpret his haste , [ that he chose rather to go to god debitor quam liber ] and so to die in his debt rather than to carry his acquittance . as therefore in matters of fact , the delinquent is so much favor'd that o a lay-man shall sooner be beleeved which acquits him , then a clork which accuseth ( though in p other cases there be much disproportion betweene the value of these two testimonies ; ) so , if any will of necessitie proceede to judgement in our case , those reasons , which are most benigne , and which , ( as i sayd ) favent anima , ought to have the best acceptation and entertainment . sect . v. of all those definitions of sinne , which the first rhapsoder pet. lombard hath presented out of ancient learning , as well the summists as casuists doe most insist upon that which he brings from a s. augustine , as , commonly , where that father serves their turnes , they never goe further . this definition is , that sinne is dictum , factum , concupitum , contra aternam legem dei. this they stick too , because this definition ( if it be one ) best b●…ares their descant ; and is the easiest conveyance , and cariage , and vent for their conceptions ; and applying rules of divinitie to particular cases : by which they have made all our actions perplex'd and litigious , in foro interiori , which is their tribunall : by which torture they have brought mens consciences to the same reasons of complaint , which b pliny attributes to rome , till trajans time ; that civit●… f●…-aata legibus , legibus evertebatur . for as informers vext them with continuall delations upon penall lawes , so doth this act of sinning entangle wretched consciences in manifold and desp●…ate anxi eties . but for this use this definition cannot be thought to be applyable to sinne onely , since it limits it to the externall law of god , ( which word though lombard have not , c sa●… and all the rest r●…tain for this eternall law is d ratio gub●…rnativa dei , which is no other then his eternall decree for the government of the whole world , and that is providence . and certainly against this , because it is not alwayes revealed , a man may without sinne both think and speak and doe : as i may resist a disease , of which god hath decreed i shall die . yea though he seeme to reveale his will , we may resist it , with prayers against it , because it is often conditioned , and accompanied with limitations and exceptions . yea though god dealt plainly by nathan , e [ the child shall surely die ] david resisted gods decree by prayer and penance . we must therefore seek another definition of sinne which i think is not so well delivered in those words of aquinas f [ omnis defectus debiti actus habet rationem peccati ] as in his other ; [ peccatum est actus devians ab ordine debiti finis , contra regulam naturae rationis , aut legis aeternae ] for here lex aeterna being put as a member and part of the definition , it cannot admit that vast and large acceptation , which it could not escape in the description of s. augustine , but must in this place be necessarily intended of lex divina . through this definition therefore , we will trace this act of self-homicide , and see whether it offend any of those three sorts of law. sect . vi. of all these three laws , of nature , of reason , and of god , every precept which is permanent , and binds alwayes , is so compos'd and elemented and complexion'd , that to distinguish and seperate them is a chymick work : and either it doth only seeme to be done , or is done by the torture and vexation of schoole-limbicks , which are exquisite and violent distinctions . for that part of gods law which bindes alwayes , bound before it was written , and so it is but dictamen rectae rationis ; and that is the law of nature . and therefore jsidore as it is related into the a canons , dividing all law into divine and humane , addeth [ divine consists of nature , humane of custome ] yet though these three be almost all one ; yet because one thing may be commanded divers waies , and by divers authorities , as the common law , a statute , and a decree of an arbitrary court , may bind me to do the same thing , it is necessary that we weigh the obligation of every one of these laws which are in the definition . but first i will only mollify and prepare their crude and undigested opinions and prejudice which may be contracted from the often iteration , and specious but sophisticate inculcatings of law , and nature , and reason , and god , with this antidote , that many things which are of naturall and humane and divine law may be broken . of which sort b to conceale a secret delivered unto you is one . and the honour due to parents is so strictly of all these laws , as none of the second table more . yet in a iust warre a parricide is not guilty ; yea by a law of venice , though c bodin say , it were better the towne were sunk then ever there should be any example or president therein ; a sonne shall redeeme himselfe from banishment by killing his father being also banished . and we d read of another state ( and laws of civil common-wealths may not easily be pronounced to be against nature ) where when fathers came to be of an unprofitable and uselesse age , the sons must beat them to death with clubs : and of another , where all persons of above years were dispatched . sect . vii . this terme the law of nature , is so variously and unconstantly deliver'd , as i confesse i read it a hundred times before i understand it once , or can conclude it to signifie that which the author should at that time meane . yet i never found it in any sence which might justifie their vociferations upon sinnes against nature . for the transgressing of the law of nature in any act doth not seeme to me to increase the hay nousnesse of that act , as though nature were more obligatory than divine law : but only in this respect it aggravates it , that in such a sin we are inexcusable by any pretence of ignorance since by the light of nature we might discern it . many things which we call sin , and so evill have been done by the commandement of god ; by abraham and the jsraelites in their departing from aegypt . so that this evill is not in the nature of the thing , nor in the nature of the whole harmony of the world , and therefore in no law of nature , but in violating , or omitting a commandement : all is obedience or disobedience . whereupon our country-man a sayr confesseth , that this self-homicide is not so intrinsecally ill , as to ly. which is also evident by cajetan b where he affirmes , that i may not to save my life , accuse my self upon the racke . and though cajetan extend no farther her●…in , then that i may not bely my sel●… : yet c 〈◊〉 evicts , that cajetans reasons , with as much force forbid any accusation of my self , though it be true . so much easier may i dep●…rt with life then with truth , or with fame , by cajetan . and yet we find that of their fame many holy men have been very negligent . for not onely augustine , anselm , and hier●… betray themselves by unurged confessi ns , but d st ambrose procur'd certain prostitute women , to come into his chamber , that by that he might be defamed , and the people thereby abstaine from making him bishop . this intrinsique and naturall evill therefore will hardly be found . for , e god who can command a murder , cannot command an evill , or a sinne ; because the whole frame and government of the world b●…ing his , he may vse it as he will. as , though he can doe a miracle , he can do nothing against nature ; because f [ that is the nature of every thing , which he works in it . ] hereupon , & upon that other true rule , g [ whatsoever is wrought by a superior agent , upon a patient , who is naturally subject to that agent , is naturall ] we may safely infer , that nothing which we call si●…ne is so against nature , but that it may be sometimes agreeable to nature . on the other side , nature is often taken so widely and so extensively , as all sinne is very truely said to be against nature . yea , before it come to be sinne . for s. augustine sayes n [ every vice , as it is vice , is against nature . ] and vice is but habite which being produced to act , is then sinne . yea the parent of all sinne , which is hereditary originall sin , which i aquinas calls , [ a languor and faintnesse in our nature , and an indisposition , proceeding from the dissolution of the harmony of originall justice ] is by him said to be in us , [ k quasi naturale ] and is , as he saith in another place , so l naturall , [ that though it is propagated with our nature , in generation , though it be not caused by the principles of nature . ] so m as if god would now miraculously frame a man , as he did the first woman , of another's flesh and bone , and not by way of generation , into that creature , all infirmities of our flesh would be derived but not originall sin. so that originall sinne is traduced by nature onely , and all actuall sinne issuing from thence , all sinne is naturall . sect . viii . but to make our approaches neerer . let us leave the consideration of the law of nature , as it is providence , and gods decree for his government of the great world ; and contract it only to the law of nature in the lesse world , our selves . there is then in us a a double law of nature , sensitive and rationall ; and b the first doth naturally lead and conduce to the other . but because by the languor and faintnesse of our nature , we lazily rest there , and for the most part goe no further in our journeys therfore out of this ordinary indisposition , aquinas pronounceth , that the inclination of our sensitive nature is against the law of reason . and this is that which the apostle calls the law of the flesh , and opposeth against the law of the spirit . now although it be possible to sinne and transgresse against this sensitive nature , which naturally and lawfully c is inclined upon bonum delectabile , by denying to it lawfull refreshings , and fomentations ; yet i think this is not that law of nature which these abhorrers of self-homicide complaine to bee violated by that act. for so they might aswell accuse all discipline and austeritie , and affectation of martyrdome , which are as contrarie to the law of sensitive nature . sect . ix . and therefore , by law of nature , if they will meane any thing , and speak to be understood , they must entend the law of rationall nature : which is that light which god hath afforded us of his eternall law ; and which is usually call'd recta ratio . now this law of nature as it is onely in man and in him directed upon piety , religion , sociablenesse ; and such ( for as it reacheth to the preservation both of Śpecies and individualls , there are lively prints of it in beasts ) is with most authors confounded and made the same with jus gentium . so a azorius , and so b sylvius delivers [ that the law of nature , as it concerns only reason is j●… gentium ; ] and therefore whatever is jus gentium that is , practised ( and accepted in most , especially civil'st nations ) is also law of nature , which c artemidorus ex●…mplifies , in these two , deum colere , mulie●…ibus vinci . how then shall we ●…ccuse idolarry , or immolation of men to be sinnes against nature ? for ( not to speak of the first , which like a de●…uge overflowed the whole world , and only canaan , was a little ark swimming upon it , delivered fr●…m utter drowning , but yet not from sto●…mes and and leakes , and dangerous weather-beatings , ) immolation of men was so ordinary , that d [ almost every nation , though not batba●…ous , had received it . ] the e d●…uids of france made their divinations from sacrifices of men . f and in their wars they presaged also after the same fashion . and for our times it appeares , by the spanish relations , g that in only hispaniola they sacrific'd yearly children . sect . x. however since this is receiv'd [ a that the nature of every thing is the forme by which it is constituted , and that to doe against it , is to doe against nature ] since also this forme in man is reason , and so to commit against reason is to sin against nature , what sin can be exempt from that charge , that it is a sin against nature , since every sin is against reason . and in this acceptation b lucidus takes the law of nature , when he sayes [ god hath written in our hearts such a law of nature , as by that , we are saved in the coming of christ. ] and so every act which concurres not exactly with our religion shall bee sinne against nature . which will appeare evidently out of c jeremies words , where god promiseth as a future blessing , that he will write his lawes in their hearts , which is the christian law . so that the christian law , and the law of nature , ( for that is the law written in hearts ) must be all one . sinne therefore against nature is not so enormous , but that that may stand true , which navar saith d [ that many lawes both naturall and divine doe bind onely ad veniale . ] and so ( nor disputing at this time , whither it be against reasonal waies or no , ) ( for reason and vertue differ no otherwise than a close box of druggs , and an emplaister or medicine made from thence and applyed to a particular use and necessitie ; and in the box are not onely aromatike simples , but many poysons , which the nature of the disease , and the art of the administrer make wholsome . ) this self-homicide is no more against the law of nature , then any other sinne , nor in any of the acceptations which we touch'd before . and this is as much as i determined for this first distinction . distinction ii. sect . i. there is a lower and narrower acceptation of this law of nature ( which could not well be discerned but by this light , and fore-discoursing ) against which law , this sinne , and a very few more , seeme to be directly bent , and opposed . for a azorius sayes , [ that there are sinnes peculiarly against nature , which are contra naturalem usum hominis ] which he exemplifies in unnaturall lusts , and in this . and of the former example b aquinas sayes , [ that there are some kinds of lusts which are sinnes against nature , both as they are generally vices , and as they are against the naturall order of the act of generation . ] in the scriptures also this sinne of mis-using the sexe , is called against nature , by c s. paul. and once ( in the vulgar edition ) in the d old testament . but ( as i intimated once before ) this sinne against nature is so much abhor'd , not because the being against nature makes it so abominable , but because the knowledge therof is so domestique , so neare , so inward to us , that our conscience cannot slumber in it , nor dissemble it , as in most other sinnes it doth . for , in that example of the levite in the booke of judges , ( if those wicked men did seeke him for that abominable use , which e iosephus sayes , was onely for his wife ; and when himself relates to the people the history of his injury in the next chapter , he complains that they went about to kill him to enjoy his wife , and of no other kind of injury ; ) though the host which had harbor'd him disswade the men thus , [ solum non operemini hoc contra naturam ] will any man say , that the offer which he made them to extinguish their furious lust , to expose to them his owne daughter , a virgine , and the wife of his guest , ( which iosephus encreases by calling her a levite and his kins-woman , ) was a lesse sinne , then to have given way to their violence , or lesse against nature , because that which they sought was contra naturalem usum . is not every voluntary pollution , in genere peccati , as much against the law of nature , as this was , since it strayes and departs from the way , and defeats the end of that facultie in us , which is generation ? the violating therefore of the law of nature , doth in no acceptation aggravate the sinne . neither doth the scripture call any other sinne , then disorderly lust by that name ; s. paul once appeals to the law of nature , when arguing about the covering of heads , of men or women at publique prayer , hee sayes , [ judge in your selves ; ] and [ doth not nature teach you , that if a man have long haire , it is a shame . ] not that this was against that law of nature to which all men were bound , for it was not alwayes so . for , in most places , shavings and cuttings , a●…d pullings , are by the batyriques and epigrammatists of those times , reprehended for delicacy and effeminatenesse . and the romans till for rain corruption had envenom'd them , were ever call'd gloriously intonsi ; but because ( sayes calvine ) [ it was at that time received as a custome throughout all greece , to weare short haire , s. paul calls it naturall . ] so vegetius sayes [ that from f november to march the seas are shut up , and intractable lege naturae , ] which now are tame and tractable enough , and this also lege naturae . and that custome which s. paul call'd naturall in greece , was not long naturall there . for the bishops of rome , when they made their canons for priests shavings , g did it because they would have their priests differ from the priests of the greek church . so that s. paul mentioning the law of nature , argues not from the weight and hainousnesse of the fault , as our adversaries use ; but useth it as the nearest and most familiar and easie way to lead them to a knowledge of decencie , and a departing from scandalous singularitie in those publique meetings . sect . ii. and though azorius ( as i said ) and many others , make this selfe-homicide an example of sin , against particular law of nature ; yet it is onely upon this reason , that selfe-preservation is of naturall law. but that naturall law is so generall , that it extends to beasts more then to us , because they cannot compare degrees of obligation and distinctions of duties and offices , as we can . for we know that a [ some things are naturall to the species , and other things to the particular person ] and that the latter may correct the first . and therefore when b cicero consulted the oracle at delph●s , he had this answer , [ follow your owne nature . ] and so certainly that place , c [ it is not good for the man to be alone , ] is meant there , because if he were alone , gods purpose of multiplying mankinde had beene frustrate . yet though this be ill for conservation of our species in generall , yet it may be very fit for some particular man , to abstaine from all such conversation of marriage or men , and retire to a sollitude . for some may need that counsell of d chrysostome , [ depart from the high way , & transplant thy self in some inclosed ground : for it is hard for a tree which stands by the way side , to keep her fruit , till it be ripe . ] our safest assurance , that we be not mislead with the ambiguity of the word naturall law , and the perplex'd variety thereof in authors , will be this , that [ all the precepts of naturall law , result in these , fly evill , seek good ; ] that is , doe according to reason . for these , as they are indispensable by any authority , so they cannot be abolished nor obscur'd , but that our hearts shall ever not onely retaine , but acknowledge this law. from these are deduced by consequence , other precepts which are not necessary alwaies ; as redde deposit●… . for though this seeme to follow of the first , doe according to reason , yet it is not alwaies just . and as aquinas saies , the lower you goe towards particulars , the more you depart from the necessitie of being bound to it . so f acacius illustrates it more clearely , [ it is naturall , and bindes all alwaies , to know there is a god. from this is deduced by necessary consequence , that god ( if he be ) must be worshipped ; and after this , by likely consequence , that he must be worshipped in this or this manner . ] and so every sect will a little corruptly and adulterately call their discipline naturall law , and enjoyn a necessary obedience to it . but g though our substance of nature , ( which is best understood of the foundations and principles , and first grounds of naturall law , ) may not be changed , yet functio nat●… a , ( which is the exercise and application therof , ) and deduction from thence may , and must . the like danger is in deducing consequences from this naturall law , of selfe-preservation ; which doth not so rigorously , and urgently , and illimitedly binde , but that by the law of nature it selfe , things may , yea must neglect themselves for others ; of which the pellican is an instance , or an embleme . and h st. ambrose philosophying divinely in a contemplation of bees , after he hath afforded them many other prayses , sayes [ that wh●…n they finde themselves guilty of having broken any of their kings lawes , p●…nitenti condemnatione se mul●…tant , ut immoriantur a●…ulet sui vulnore . ] which magnanimity and justice , he compares there with the subjects of the kings of persia , who in like cases are their owne executioners . as this naturall instinct in beasts , so rectified reason belonging onely to us , instructs us often to preferre publique and necessary persons , by exposing our selves to unevitable destruction . no law is so primary and simple , but it fore-imagines a reason upon which it was founded : and scarce any reason is so constant , but that circumstances alter it . in which case a private man is emperor of himselfe ; for so i a devout man interprets those words , [ faciamus hominem ad i●…ginom nostrum , id est , sui juris . ] and he whose conscience well tempred and dispassion'd , assures him that the reason of selfe-preservation ceases in him , may also presume that the law ceases too , and may doe that then which otherwise were against that law . and therefore if it be true that [ it k belongs to the bishop of rome , to declare , interpret , limit , distinguish the law of god , ] as their doctors teach , which is , to declare when the reason of the law ceases : it may be as true which this author , and the l canons affirme , that he may dispense with that law : for hee doth no more , then any man might doe of himselfe , if he could judge as infallibly . let it be true that no man may at any time doe any thing against the law of nature , yet , m [ as a dispensation workes not thus , that i may by it disobey a law , but that that law becomes to me no law , in that case wher the reason ceases ; ] so may any man be the bishop & magistrate to himselfe , and dispense with his conscience , where it can appeare that the reason which is the soule and forme of the law , is ceased . because , n as in oathes and vowes , so in the law , the necessitie of dispensations proceedes from this , that a thing which universally considered in it selfe is profitable and honest , by reason of some particular event , becomes either dishonest or hurtfull ; neither of which , can fall within the reach , or under the commandement of any law ; and in these exempt and priviledged cases , o [ the priviledge is not contrajus universale , but contra universalitem juris . ] it doth onely succor a person , not wound , nor infirme a law . no more , then i take from the vertue of light , or dignitie of the sunne , if to escape the scortching thereof , i allow my selfe the reliefe of a shadow . and , as neither the watchfulnesse of parliaments , nor the descents and indulgences of princes , which have consented to lawes derogatory to themselves , have beene able to prejudice the princes non obstantes , because prerogative is incomprehensible , and over-flowes and transcends all law . and as those canons which boldly ( and as some school-men say ) blasphemously say , non licebit papae , diminish not his fulnesse of power , nor impeach his motus propriores , ( as they call them ) nor his non obstante jure divino , because they are understood ever to whisper some just reservation , sine justa causa , or rebus sic stantibus , so , what law soever is cast upon the conscience or liberty of man , of which the reason is mutable , is naturally condition'd with this , that it binds so long as the reason lives . besides , selfe-preservation , which wee confesse to be the foundation of generall naturall law , is no other thing then a naturall affection and appetition of good , whether true or seeming . for certainly the desire of martyrdome , though the body perish , is a selfe-preservation , because thereby , out of our election our best part is advanc'd . for heaven which we gaine so , is certainly good ; life , but probably and possibly . for here it holds well which p athenagoras sayes , [ earthly things and heavenly differ so , as veri-simile , & verum ; ] and this is the best description of felicitie that i have found , that [ q it is reditus uniuscujusque rei ad suum principium . ] now since this law of selfe-preservation is accomplish'd in attaining that which conduces to our ends , and is good to us , ( for r libertv , which is a faculty of doing that which i would , is as much of the law of nature as preservation is ; yet if for reasons seeming good to me , ( as to preserve my life when i am justly taken prisoner , i will become a slave ; i may doe it without violating the law of nature . ) if i propose to my selfe in this self-homicide a greater good , though i mistake it , i perceive not wherein i transgresse the generall law of nature , which is an affection of good , true , or seeming : and if that which i affect by death , bee truely a greater good , wherein is the other stricter law of nature , which is rectified reason , violated ? sect . iii. another reason which prevailes much with me and delivers it from being against the law of nature , is this , that in all ages , in all places , upon all occasions , men of all conditions , have affected it , and inclin'd to doe it . and as a gardan sayes it , [ mettall is planta sepulta , and that a mole is animal sepultum . ] so man , as though he were angelus sepultus , labours to be discharged of his earthly sepulchre , his body . and though this may be said of all other sinnes , that men are propense to them , and yet for all that frequency , they are against nature , that is rectifyed reason , yet if this sinne were against particular law of nature , ( as they must hold , which aggravate it by that circumstance , ) and that so it wrought to the destruction of our species , any otherwise then intemperate lust , or surfer , or incurring penall lawes , and such like doe , it could not be so generall ; since being contrary to our sensitive nature , it hath not the advantage of pleasure and delight , to allure us withall , which other sinnes have . and when i frame to my selfe a martyrologe of all which have perished by their own meanes for religion , countrey , fame , love , ease , feare , shame ; i blush to see how naked of followers all vertues are in respect of this fortitude ; and that all histories afford not so many examples , either of cunning and subtile devises , or of forcible and violent actions for the safeguard of life , as for destroying . petronius arbiter who served nero ; a man of pleasure , in the office of master of his pleasures , upon the first frowne went home , and cut his veines . so present and immediate a step was it to him , from full pleasure to such a death . how subtilly and curiously attilius regulus destroyed himselfe ? wo being of such integritie , that he would never have lyed to save his life , lyed to lose it ; falsely pleading , that the carthaginians had given him poyson , and that within few dayes he should dye , though he stayed at rome . yet codrus forcing of his death , exceeded this , because in that base disguise he was likely to perish without fame . herennius the sicilian , could endure to beat out his own braines against a post ; and as though he had owed thanks to that braine which had given him this devise of killing himselfe , would not leave beating , till he could see and salute it . comas who had been a captaine of theeves , when he came to the to ture of examination , scorning all forraigne and accessorie helps to dye , made his owne breath , the instrument of his death , by stopping and recluding it . annibal , because if hee should be overtaken with extreame necessitie , he would be beholden to none for life nor death , dyed with poyson which he alwaies carryed in a ring . as demosthenes did with poyson carryed in a penne . aristarchus when he saw that yeares , nor the corrupt and malignant disease of being a severe critique , could weare him out , sterved himselfe then . homer which had written a thousand things , which no man else understood , is said to have hanged himselfe , because he understood not the fishermens riddle . othryades who onely survived of champions , appointed to end a quarrell between the lacedemonians and athenians , when now the lives of all the were in him , as though it had been a new victory to kill them over again , kill'd himselfe . democles , whom a greeke tyrant would have forced , to show that he could suffer any other heat , scalded himselfe to death . p●…rtia , cato's daughter , and catulus luctatius sought new conclusions , and as quintilian calls them , [ nova sacramenta pereundi , ] and dyed by swallowing burning coales . poore terence because he lost his translated comedies , drown'd himselfe . and the poet labienus , because his satyricall bookes were burned by edict , burnt himselfe too . and zeno , before whom scarce any is preferr'd , because he stumbled , and hurt his finger against the ground , interpreted that as a summons from the earth , and hang'd himselfe , being then almost ●…oo yeares old . for which act , diogenes laertius proclaimes him to have been [ mira falicitate vir , qui incolumis , integer , sine morbo excessit . ] to cure himselfe of a quartane , portius latro killed himselfe . and festus , domicians minion , onely to hide the deformity of a ringworme in his face . hippionas the poet rimed bubalus the painter to death with his iambiques . macer bore well enough his being called into question for great faults , but hanged himselfe when hee heard that cicero would plead against him , though the roman condemnations at that time inflicted not so deep punishments . and so cessius licinius to escape cicero's judgement , by choaking himselfe with a napkin , had ( as tacitus calls it ) precium festinandi . you can scarce immagine any person so happy , or miserable , so repos'd or so vaine , or any occasion either of true losse , or of shamefastnesse , or frowardnesse , but that there is some example of it . yet no man , to me seemes to have made harder shift to dy , then charondas , who first having made a new law , that it should be death to enter the counsell chamber armed , not onely offended that law , but punished it presently by falling upon his sword . but the generall houre of such death is abundantly expressed , in those swarmes of the roman gladiatory champions , which , as b lipsius collects , in some one month cost europe men , and to which exercise and profusion of life , till expresse lawes forbade it , c not onely men of great birth , and place in the state , but also women coveted to be admitted . by eleazars oration recorded in d josephus , we may see how small perswasions moved men to this . [ hee onely told them , that the philosophers among the indians did so . and that we and our children ●…ere borne to dy , but neither borne to serve . ] and we may well collect , that in caesars time , in france , for one who dyed naturally , there dyed many by this devout violence . for e hee sayes there were some , whom he calls devotos , and clientes , ( f the latter lawes call them soldurios ) which enjoying many benefits , and commodities , from men of higher ranke , alwaies when the lord dyed , celebrated his funerall with their owne . and caesar adds , that in the memorie of man , no one was found that ever refused it . which devotion i have read some where continues yet in all the wives in the kingdome of bengala in the indies . and there not onely such persons , as doe it in testimony of an entire dependency , and of a gratitude , but the g samanaei , ( which did not inherite religion , and priesthood , and wisedome , as levites did amongst the jewes , and the gymnosophists amongst them , but were admitted by election , upon notice taken of their sanctity ) are sayd to have studied wayes how to dye , and especially then when they were in best state of health . and yet h these priests whose care was to dye thus , did ever summe up , and abridge all their precepts into this one , let a pious death determine a good life . such an estimation had they of this manner of dying . i how pathetically latinus pacatus expresses the sweetnesse of dying when we will ; [ others , sayth he , after the conquest , making a braver bargaine with destiny , prevented uncertaine death by certaine ; and the slaves scaped whipping by strangling . for who ever fear'd , after there was no hope●… or who would therefore for beare to kill himselfe , that another might ? is anothers hand easier then thine own ? or a private death fouler then a publique ? or is it more pain●… to fall upon thy sword , and to oppresse the wound with thy body , and so receive death at once , then to divide the torment , bend the knee , stretch out the necke ; perchance to more then one blow ? ] and then wondring why maximus , who had before murdered gratia●… , and was now suppressed by theodosius , had not enjoyed the common benefit of killing himselfe , he turnes upon gratian , and sayes , [ thou reverend gratian , hast chased thin●… executioner , and would'st not allow him leasure for so honest a death , least he should staine the sacred imperiall robe with so i●…pious bloud , or that a tyrants hand should performe thy revenge , or thou bee beholden to him for his owne death . ] and with like passion speakes another panegyrique to constantine , who after a victorie , tooke their swords from the conquered , ne quis incumberet dolori . by which language one may see , how naturall it was to those times , to affect such dispatch . and in our age , k when the spaniards extended that law , which was made onely against the canibals , that they who would not accept christian religion , should incurre bondage ; the indians in infinite numbers escaped this by killing themselves ; and never ceased , till the spaniards by some counterfeitings made them thinke , that they also would kill themselves , and follow them with the same severity into the next life . and thus much seeming to me sufficient , to defeate that argument which is drawen from selfe-preservation , and to prove that it is not so of particular law of nature , but that it is often transgressed naturally , wee will here end this second distinction . distinction iii. sect . i. after this when men by civ●…litic and mutuall use one of another , became more thrifty of themselves , and sparing of their lives , this solemnity of killing themselves at funeralls wore out a and vanish'd ; yet leysurely , and by unsensible dimunitions . [ for first in shew of it , the men wounded themselves , and the women scratch'd and defaced their cheekes , and sacrific'd so by that aspersion of blo●…d . after that , by their friends graves they made graves for themselves , and entred into them alive , ( as nunnes doe when they renounce the world . ) and after in show of this show , they onely tooke some of the earth , and were it upon their heads : and so for the publique benefit were content to forfeit their custome of dying ] and after christianitie , which besides the many advantages above all other phylosophies , that it hath made us clearely to understand the state of the next life : which moses and his followers ( though they understood it ) disguis'd ever under earthly rewards , and punishments ; either because humane nature after the first fall , till the restituti on and dignification thereof by christ , was generally incapable of such mysteries , or , because it was reserved to our blessed saviour to interpret and comment upon his owne law , and that great successive trinity of humane wisedome , socrates , plato , and aristotle , saw but glimmeringly and variously ; as also for matters of this life , the most stoick and severe sect that ever cast bridle upon mankind , i say , after christianity had quench'd those respects of fame , ease , shame , and such , how quickly naturally man snatch'd and embraced a new way of profusing his life by martyrdome ? sect . ii. for whil'st the famous acts , or famous suffrings of the jewes , for defence even of ceremonies , ( many thousands of them being slaine , onely because they would not defend themselves upon the saboth ; ) and whil'st the custome of that nation ever embrued in sacrifices of blood , and all , most of all other nations devout and carnest even in the immolation of men . and whil'st the example of our blessed saviour , who chose that way for our redemption to sacrifice his life , and profuse his blood , was now fresh in them , and govern'd all their affections , it was not hard for their doctors even by naturall reasons , and by examples to invite , or to cherish their propensnesse to martyrdome . clement therefore when h●… handles this point , scarce presents to them any other argument then naturall men were capable of , and such food , and such fuell , as would serve the tast and fervour of such an one as were not curious above nature . as , that death was not naturally evill : that martyrdome was the beginning of another life . that the heathen endured greater paines for lesse reward . that a barbarous people immolated every yeare a principall philosoper to xamolxis an idol ; and they upon whom the lot fell not , mourn'd for that . and with most earnestnesse that martyrdome is in our owne power : which be arguments better proportioned to nature , then to divinity ; and therefore clement presumed them men inclined , or inclinable by nature to this affection . tertullians reasons are somewhat more sublime ; yet rather fine , and delightfull , then sollid and weighty ; as , that god knowing man would sin after baptisme , provided him , secunda solatia , lavacrum sanguinis : that the death of saints , which is said to be precious in gods sight , cannot bee understood of the naturall death common to all : and that from the beginning in abel righteousnesse was afflicted . and these reasons were not such as would have entred any , in whom a naturall inclination had not set open the gates before . cyprian also takes the same way ; and insists upon application of prophecies of these two sorts ; that they should bee despised in this world , and that they should be rewarded in the next . to these were added externall honours , a annuall celebrating their memories , and entitling their deaths , natalitia ; and b that early instituting of the office of notaries to regulate their passions , even i●… clemens time ; and c the proposing their salita capita to bee worshipped ; which word ( though eunapius speake it prophanely ) was not undeserved by the generall misuse of such devotion . and d after the monopoly of appropriating martyrdome , and establishing the benefit thereof upon them onely which held the integritie of faith , and were in the unity of the church ; of which persuasion augustine , and hierom , and most of the ancients are cited to be ; and then by continuall increasing the dignity and merit of it , as that e ex opere operato , it purged actuall sinne , as baptisme did originall ; and f that without charitie , and in schisme , though it merited not salvation , yet it diminished the intensnesse of damnation . and by these they incited mans nature to it , which also might be a little corruptly warmed towards it , by seeing them ever punisht who afflicted them , for so g tertullian saies , that [ no city escaped punishment , which had shed christian bloud . ] after this , they descended to admit more into their fellowship , and communicate and extend these p●…iviledges : for by such indulgence are h herods infants martyrs : so is john baptist , though he dyed not for a matter of christian faith : so i is he which suffers for any vertue , and he which dyes in his mothers womb , if she be a martyr . k and so is he which being for christian profession wounded deadly , recovers : and hee which being not deadly wounded , dyes after of sicknesse contracted by his owne negligence , if that negligence amounted not to mortall sinne . so not onely the sickly and infirme succeeding ages , but even the purest-times did cherrish in men this desire of death , even by contrary reasons ; both which notwithstanding by change of circumstances , had apparance of good . for as fire is made more intense , sometimes by sprinkling water , sometimes by adding fuell . so when their teachers found any coolenesse or remissenesse in them , and an inclination to flight , or composition with the state , then l cyprian noted such with the ignominy of libellatici , because they had taken an acquittance of the state , and sayes of them [ culpa minor sacrificatorum , sed non innocens cons●…entis . ] and then m terrullian equally infames flying away , and such marchandizing , when hee sayes , [ persecution must not be redeemed ; for running away is a buying of your peace for nothing , and a buying of your peace for money is a running away . ] and then we shall finde that even against the nature of the word martyre , it became the common opinion , that death was requisite and necessarie to make one a martyr . so in n eusebius , the christians though afflicted , modestly refuse the name of martyrs , and professe that they have not deserved it , except they may be kill'd . contrary wise in other times when the disease of head-long dying at once , seemed both to weare out their numbers , and to lay some scandall upon the cause , which wrought such a desire in men , which understood not why they did it , but uninstructed , uncatechized , yea unbaptized , ( but that the charity of the supervivers imputed to them baptisma fluminis , as they hope , or at least , sanguinis , for that they saw ) did onely , as they saw others doe ; then i say ( as o a learned writer of our time sayes , [ that the church abstaines from easie canonizing , ne vilesceret sanctit as ] ( which is not here holinesse , but saintship ) least the dignity of martyrdome should be aviled by such promiscuous admittance to it , they were often contented to allow them the comfort of martydome without dying ; which was but a returning to the natuturall sense of the word . so ignatius stiles himselfe in his epistles , martyr . yea more then the rest he brought down the value thereof , and the deare purchase , for he sayes p [ that as he which honors a prophet in the name of a prophet , shall have a prophets reward ; so hee shall have a martyrs reward which honors [ vinctum christi . ] and so our most blessed saviour , proceeding in his mercifull purpose of encreasing his kingdome upon earth , yet permitting the heathen princes to continue theirs as yet , the christian religion was dilated and oppressed ; and the professors thereof , so dejected and worne with confiscations and imprisonments , thought that as in the q passeover from egypt every doore was sprinkled with blood ; so heaven had no doore from this world but by fires , crosses , and bloody persecutions : and presuming heaven to be at the next step , they would often stubbornly or stupidly winke , and so make that one step . god forbid any should be so malignant , so to mis-interpret mee , as though i thought not the blood of martyrs to be the seed of the church , or diminished the dignity thereof ; yet it becomes any ingenuity to confesse , that those times were affected with a disease of this naturall desire of such a death ; and that to such may fruitfully be applyed those words of the good b : paulinus , r [ athleta non vincit statim , quia eruitur : nec ideo transnatant , quia sespoliant . ] alas ! we may fall & drown at the last stroke ; for , to say le to heaven it is not enough to cast away the burdenous superfluities which we have long carried about us , but we must also take in a good frayte . it is not lightnesse , but an even-reposed stedfastnesse , which carries us thither . but s cyprian was forced to finde out an answer to this lamentation , which he then found to be common to men on their death beds , [ wee m●…urne because with all our strength we had vowed our selves to martyrdome , of which we are thus deprived , by being prevented by naturall death . ] and t for them who before they were called upon , offered themselves to martyrdome , he is faine to provide the glorious and satisfactory name of professors . from such an inordinate desire , too obedient to nature , proceeded the fury of some christians u who when sentence was pronounced against others , standing by , cryed out , wee also are christians . and that inexcusable forwardnesse of germanus , x who drew the beast to him , and enforced it to teare his body ; and why did he this ? eusebius delivers his reason ; that he might bee the sooner delivered out of this wicked and sinfull life . which y acts eusebius glorifies with this prayse , [ that they did them mente digna philosophis ] so that it seemes wisest men provoked this by their examples ; as z at the burning of the temple at hierusalem , meirus and iosephus , though they had way to the romans , cast themselves into the fire . how passionately a ignatius solicites the roman christians not to interrupt his death . [ i feare saith he , your charity will hurt me , and put me to beginne my course again , except you endeavour that it may be sacrificed now . i professe to all churches ; quod voluntarius morior ] and after , blandiciis demulcere feras ; entice and corrupt the beasts to devoure me , and to be my sepulchre , fruar best is , let me enjoy those beasts , whom i wish much more cruell then they are ; and if they will not attempt me , i will provoke and draw them by force ] and what was ignatius reason for this , being a man necessary to those churches , and having allowable excuses of avoiding it ? [ quia mihi utile mori est . ] such an intemperance urged the woman of edissa , b when the emperour valens had forbidden the christians one temple , to which particular reasons of devotion invited them , to enrage the officers with this contumely , when they asked her , why thus squallid , and headlong she dregg'd her sonne through the streets , i do it least when you have slaine all the other christians , i and my sonne should come to late to partake that benefit . and such a disorderly heate possessed that c old wretched man , which passing by after the execution of a whole legion of , by iterated decimation , under maximianus , although he were answered that they dyed , not onely for resisting the roman religion , but the state , for all that , wish't that he might have the happines to be with them , and so extorted a martyrdome . for that age was growne so hungry and ravenous of it , that many were baptized onely because they would be burnt , and children taught to vexe and provoke executioners , that they might be thrown into the fire . and this assurednesse that men in a full perswasion of doing well would naturally runne to this , made d the proconsul in africk proclaime , is there any more christians which desire to dy , and when a whole multit●…de by gen●…rall voice discovered themselves , he bid them [ goe hang and drown your selves and ease the magistrate . ] a●…d this naturall disposi●…ion , e afforded mahomet an arg●…ment against the jews , [ if your religion be so good , why doe you not dy ? ] for our p●…mitive chu●…ch was so enamo●…ed of death , and so satisfied with it , that to vex and torture them more , f the m●…gistrate made lawes to take from them the com●…ort of d●…ing , and encreased thei●… persecu●…ion by c●…asing it , for they gloried in their numbers . and as in o●…her w●…fares men m●…ster an●… reckon how m●…ny they bring into the 〈◊〉 , their confidence of victory was in the multitudes of t●…em which were lost . so th●…y adm●…t into the catalogue herods●…nfants ●…nfants , and the 〈◊〉 virgins . and g when souldiers u●…der adrian by apparition of an angel are said to have embraced christian religion , and when ●…he e●…perour sent others to execute them , of those ex●…cutioners joyn'd to them and so the who●…e were crucifi●…d h and of an intirelegion massacred at once we spoke but now . and baronius i speakes of cr●…cified in armenia , celebrate upon the th . of june : whether divers from the ●… under adrian or no , i have not examined . k saint gregory says , [ let god number our martyrs , for to us they are more in number then then the sands . ] and l baronius saies , that excepting the first of january , ( whic●… ye●… in the rom●…n martyrologe records as many , as most other daies ) there is no day which hath not martyres ; almost every one hath , or . sect . iii. and when the church encreased abundantly under all these 〈◊〉 for , as in profane and secular wars , the greater the triumphs of a 〈◊〉 are , the greater also are his armies , because the●… more and more co●…cur to his splendor , and to prat●…ipate his fortu●…es ; so in this spirituall warfare , t●…e greater the triumphant church was , the greate●… g●…ew the militant , assisted both with the example & 〈◊〉 of the o●…her . and when all these treadings downe did but harrow our saviours field , a●…d prepare and better it for his harvest , the bl●…ud of the 〈◊〉 ( for though , a●… say still , very many dyed out of a naturall 〈◊〉 of despis●…g th●…s 〈◊〉 , a great number had their di●…ect ma●…ke upon the glory of god , and went to it awake ) having , as a a n●…cephorus sayes , almost strangled the devill , hee trye●… by his two greatest instr●…ments , ( when they are ●…is ) the magistrate , and the learned , to ave●…t them fr●…m this inclination . for , suggesting to the magistrate that their forwardn●…sse to dy●… , gr●…w onely from their faith in the resurrection , he b procur'd th●…re bo dyes to be burnt , and their ashes scattered into rivers , to frustrate and defeat that expectation ; and he raised up subtile heretiques , to infirme and darken the vertue and majestic of martyrdome . of which the most pestilently cunning basilides , foresuspecting that hee should not easily remove that desire of dying , which nature had bred , and custome confirmed in them , tryed to remove that which had root onely in their religion , as being yet of tenderer growth , and more removable then naturall impressions . therfore he offered not to impugne their exposing themselves to death in all cases , but onely said , c that it was madnesse to dye for christ , since he , by whose example they did it , was not crucified , but symon who bore the crosse. another d heretique , called helchesar , perceiving that it was too hasty to condemne the act of martyrdome even for christ , thought onely to slacken their desire to it , by teaching , that in time of persecution , so wee kept our heart at anchor safe , we were not bound to testifie our religion by any outward act , much lesse by dying . which doctrine the gnostici also taught , but prevailed little , both because the contrary was rooted in nature , and because they accompanied this doctrine , with many others , foule and odious even to sense ; and because they were resisted by tertullian , a man mighty , both in his generall abilities , and in his particular and professed earnestnesse to magnifie martyrdome : and against these he writ his scorpiacum . sect . iiii. this way giving no advantage to hereticks , they let loose the bridle of their owne nature too , and apprehended any occasion of dying as forwardly as the orthodoxall christians . and because the other prescrib'd against them , and were before hand with them in number , to redeeme time and overtake them , they constituted new occasions of martyrdome . a petilian against whom st. aug : writ , taught , that whosoever kill'd himself as a magistrate , to punish a sinne committed before , was a martyr . and they who are by saint augustine , and others , called circumcelliones , and circuitores , ( because ( i thinke ) as their master , they went about to devoure ) would entreate , perswade , enforce others to kill them , and frustrated after all those provocations , would doe it themselves , and by their survivors bee celebrated for martyrs . these were of the b donatists , of whom saint augustine sayes , to kill themselves out of respect of martyrdome , was ludus quotidianus other hereticks also , whose errors were not about martyrdome , hastened to it . so the c cataphrygae , who erroniously baptizing the dead , ordaining women , annulling second marriges , and erring in such points , d could soone boast of their number of martyrs ; perchance because tertullian being then on their part , they found him , as he was wheresoever hec me , a hot encourager of men to martyrdome . it is complain'd in e euse●…ius , that heretiques seeing their arguments confuted , fled ●…ow to their number of martyrs , in wh●…cn they pretended to exceed the others . and from their numbers of martyres , f the euphenita called themselves martyrians . and thereupon g baro●…us saies , [ amongst the heath●…n , perchance you may heare , and the e●…fina one emped●…cles , which will burne himself , but amongst the donat●…sts , hominum examina . ] sect . v. so that the authoritie gained by their forwardnesse to equall the number of true martyrs , w●…s so great , and began so farre to perplex the world , that some councels foreseeing , that if both sides did it equally , it would all be imp●…ted to humane respects , began to take it into their care to provide against it . and th●…reupon councell exhibites an expresse canon . that no christian leaving true martyrs , should goe to false , ●…uia alteni à d●…o . and b another corrects the other h●…esie of diminishing the reputation of martyrs thus , martyr●…m dignitatem nemo profanus infamet . sect . vi. thus when the true spirit of god drew many , the spirit of contention m●…ny , and other naturall infirmities more , to expose themselves easily to death , it may well be thought , that from thence the au●…hors of these lat●…er ages ; have somewhat remitted the intensn●…sse of martyrdome , and mingled more all●…yes , or rather more m●…tall , and not made it of so great valu●… alone , as those earnest times did : for since a saint ●…homas said , [ that though martyrdome be a worke of greatest perfection , yet it is not of it selfe , but as it is wrought by charity , and expresses that ] vasquis b 〈◊〉 cord●…bensis for saying that it is any worship of god : ●…or [ it is not sayes he , a sacrifice nor worke of religion , but of fortitude , which is but a morall virtue ] therefore it is now c taught , [ that it is a mortall sinne to provoke another to inflict martyrdome . ] and d a martyr , ( though 〈◊〉 purge much ) is bound to clense himselfe by everv one of the deg●…ees of penance , for saith ca●…bo , [ it is not sacramentum , but opus 〈◊〉 . ] so they seeme tender and 〈◊〉 by addition of 〈◊〉 inc●…ements , to cherish or further that 〈◊〉 of dying , to which by reason of our 〈◊〉 , and this worlds encumbrances , our nature is too propense and inclined . onely the iesuits boast of their hunting out of martyrdome in the new worlds , and of their rage till they finde it . e he which hath brought them all upon one scene , saies that [ altonsus castro at his execution in the molucca , was so overjoyed that he forgot his modesty : [ rapimus martyrium , sayes he , spontanea irruptione , ] and [ one would think that it were a disease in us , ] [ which we doe , least the rest of our life should be meritis sterile , & gloria vacuum ] [ we bargaine and contract with our profession , upon that condition , that we may prodigere animas in hostili ferro ; ] [ and we possesse no more , then such small matters as onely serve to cut off our life . ] so that , if this desire of dying be not agreeable to the nature of man , but against it , yet it seemes that it is not against the nature of a iesuite . and so we end this distinction , which we purposed onely for the consideration of this desire of martyrdome , which swallowed up all the other inducements , which , before christianity contracted them , tickled and inflamed mankinde . distinction iiii. sect . i. there remaines onely for the fourth and last distinction of this first part , our reason by which this self-homicide seemes to me to escape the breach of any law of nature , which is , that both expresse literall lawes , and mute law , custome , hath authorized it , not onely by suffering , and connivency , but by appointing it . and it hath the countenance not onely of many flourishing and well policed states , but also of imaginary common-wealths , which cunning authors have idaeated , and in which such enormous faults are not like to be admitted . amongst the athenians condemned men were their own executioners by poyson . and amongst the romans often by bloodlettings . and it is recorded of many places , that all the sexagenarii , were by the lawes of wise states , precipitated frō a bridge . of which , if a pierius his conjecture be true , that this report was occasioned by a custome in rome , by which men of that age were not admitted to surffage ; and because the way to the senate was per pontem , they which for age were not permitted to come thither , were called depontani , yet it is more certaine , that b amongst the ceans unprofitable old men poysoned themselves ; which they did crown with garlands , as triumphers over humane misery . and the c ethiopians loved death so well , that their greatest malefactors being condemned to banishment , escaped it ordinarily by killing themselves . d the civill law , where it appoints no punishment to the delinquent in this case , neither in his estate nor memory , punishes a keeper , if his prisoner kill himselfe ; out of a prejudice , that if meanes may be afforded them , they will all doe so . and do not we see it to be the custome of all nations now , to manacle and disarme condemned men , out of a fore-assurance that else they would escape death by death ? e sir thomas moore ( a man of the most tender and delicate conscience , that the world saw since saint augustine ) not likely to write any thing in jest mischieuously interpretable , sayes , that in vtopia , the priests and magistrates did use to exhort men afflicted with incurable diseases , to kill themselves , and that they were obeyed as the interpreters of gods will ; but that they who killed themselves without giving an account of their reasons to them , were cast out unburied . and f plato who is usually cited against this opinion , disputes in it , in no severer ●…ashion , nor more peremptory then thus , [ what shall we say of him , which kills his nearest and most deare friend ? which deprives himselfe of life , and of the purpose of destiny ? and not urged by any sentence , or heavy misfortune , nor extreame shame , but out of a cowardlinesse , and weaknesse of a fearfull minde , doth unjustly kill himselfe ? what purgatory , and what buriall by law b●…longs to him , god himselfe knowes . but let his friends inquire of the interpretors of the law , and doe as they shall direct . ] you see nothing is delivered by him against it , but modestly , limitedly , and perplexedly . and this is all which i will say of the first member of that definition of sinne which i undertooke , which is , transgressing of the law of nature . wherein i make account that i have sufficiently delivered and rescued this selfe-homicide , from any such violating of the law , as may aggravate the fact , or make it hainous . second part. distinction i. of the law of reason . sect . i. that part of the definition of sin , which wee received for the second place , is , that it be against the law of reason ; where , if we should accept reason for recta ratio , ( especially primarily , and originally , ) it would be the same as law of nature . therefore i rather choose to admit such an acceptation thereof , as may bring most doubts into disputation , and so into clearenesse . reason therefore in this place shall signifie conclusions drawne and deduced from the primary reason , by our discourse and ratiocination : and so sinne against reason , is sinne against such arguments and conclusions as may by good consequence be de●…ived from primary and originall reason , which is light of nature . this primary reason therefore , against which none can plead lycense , law , custome , or pardon , hath in us a soveraigne , and masculine force ; and by it , through our discourse , which doth the motherly office of shaping them , and bringing them forth and up , it produces conclusions and resolutions . sect . ii. and as in earthly kingdoms , the kings children , and theirs , and their race , as farre as we may reasonably presume any tincture of blood , have many priviledges and respects due to them , which yet were forfeited if there appeared any bastardy or interruption of lawfull descent from that roote ; and though these respects and obsequiousnesse , belong to them as they are propagated from that roote , and as some sparks of that soveraignty glimmer in them , yet their servants and officers take them where they finde them , and consider them onely as dukes , or lords , and possessors of patrimoniall estates , but every mans heart and allegeance is directed and fastned upon the prince , and perchance a step or two lower , with a present and immed ate relation to the father , and what they have from him . so whē from those true propositions , which are the eldest children and issue of our light of nature , and of our discourse , conclusions are produced , those conclusions also have now the nature of propositions , and beget more ; and to all these there belongs an assent and submission on our parts , if none by the way have beene corrupted and bastarded by fallacy . and though ( as in the other case ) men of a weake disposition , or lazey , or flattering , looke no farther into any of these propositions , then from whose mouth it proceeds , or what authority it hath now , not from whence it was produced , yet upon the heire apparent , which is , every necessary consequence from naturall light , every mans resolution is determin'd , and arrested by it , and submitted to it . and though humane lawes , by which kingdomes are policed , be not so very neare to this crown of certaine truth , and first light , ( for if they were necessary consequences from that law of nature , they could not be contrary in divers places and times , as we see lawes to be ) yet i doe justly esteeme them neerer , and to have more of that bloud royall in them , then the resolutions of particular men , or of schooles . both because it is of the essence of all humane law , that it agrees with nature , ( i meane for the obligation in interiori fore , without which a law hath no more strength , then an usurper , whom they which obey , watch an oportunity to dispossesse . ) and because assemblies of parliaments , and councels , and courts , are to be presumed more diligent for the delivery and obstetrication of those children of naturall law , and better witnesse that no false nor supposititious issue be adm●…tted , then any one man can be . for a the law is therefore well call'd communis reip. sponsio , because that word signifies as well , that , to which they have all betroth'd themselves , as , the securitie and stipulation which the state gives for every mans direction and assurance in all his civill actions . since therefore we have in the first part throughly examined , whether this selfe homicide be alwayes of necessitie against the law of nature , it deserves the first consideration in this second part , to inquire how farre humane lawes have determin'd against it , before wee descend to the arguments of particular authors , of whatsoever reverence or authoritie . sect . iii. and because in this disquisition , that law hath most force and value , which is most generall , and there is no law so generall , that it deserves the name of jus gentium ; or if there be , a it will bee the same , ( as wee said before ) as rocta ratio , and so not differ from the law of nature . to my understanding , the civill or imperiall law , having had once the largest extent , and being not abandon'd now , in the reason , and essence , and nature thereof , but onely least the accepting of it should testifie some dependencie upon the empire , we owe the first place in this consideration to that law. this therefore which we call the civill law , ( for , though properly the municipall law of every nation be her civill law , yet romes emperors esteeming the whole world to be one city , as her bishops doe esteeme it one diocesse , the romane law hath wonne the name of civill law , being a b decoction and composition of all the regall lawes , dec●…ees of the senate , plebescites , responsa prudentum , and edicts of emperors , from . yeares before justinian , to so long time after , as the easterne emperors made them authentique ; being of such largenesse , as c iustinians part thereof consists of . of those distinctions which he calls verses , and is the summe and marrow of many millions , extracted from . volumes . this law which is so abundant , that d almost all the points controverted betweene the romane and the reformed churches , may be decided and appointed by it . this law , i say , which both by penalties , and ana●…hemaes , hath wrought upon bodies , fortunes , and consciences , hath pronounced nothing against this selfe-homicide , which we have now in disputation . it is true that of adrian the emperor , who was about . yeares after christ , we finde one rescript , in the body of the law , [ d that if a souldier do attempt to kill himselfe , and not effect it , except he offred it upon impatience of griefe , or sicknesse , or sorrow , or some other cause , capite plectatur . ] which rescript is repeated againe in another e title , and there ( though the other generall clause , or some other cause , might seeme to have reach'd farre inough , ) are added especially for excusing causes , [ wearinesse of life , madnesse , or shame . ] you see with what moderate gradations this law proceeded , which being ( as it seemes ) to contend and wrestle with a thing customary , and naturally affected , extends not at all to punish it when it is done , as in many other crimes the lawes doe , by confiscation , and by condemning the memory of the delinquent , and ignobling his race . nor embraces it all manners of doing it ; ( yea scarce any , considering how benignly , and favorably penall lawes are to be interpreted : ) nor overtakes it all men , but onely such as being of present use , as well much disadvantage might grow to the army , if sodainly any numbers of them should be suffered to turne upon this naturall and easie way of delivering themselves from painfull danger , as much dammage to the state , if those men matriculated for souldiers , to whom there belong'd by the lawes , as many priviledges and immunities under the romane emperors , as ever did to the clergy under their romane bishops , after they had thus maym'd themselves , and defrauded the state of their service , should by this inh●…rent character of souldiership , enjoy all those advantages , which those lawes afforded them . there is h one law more in the body of the civill law , which seemes to reach farther , because it binds not it selfe to any one condition of men ; which is , [ that if a man already accus'd , or taken in the manner , for any such crime , upon which his goods should be forfeited upon conviction , kill himselfe before judgement , his goods shall be forfeit ; ] else nor . for the law addes her opinion of the fact . [ non facti celeritas est obnoxia , sed conscientia metus ] and proceeds , [ qui causam mortis habet , habeat successorem . ] so that that law presumes there are just causes to worke such an effect . and upon the consideration of this civill law , i determin'd to bestow this first distinction . distinction ii. sect . . that which they call the canon law is of larger extent then this ; for it reaches to bind the princes themselves , at least by their acceptation and submission to it . and as the subject of it , is greater , being people and prince ; so is the object , being the next and eternall life . yea it is so vast and undetermin'd , as we know not in what books to seeke the limits thereof , nor by what rules to set the land-marks of her jurisdiction . for , ( for the booke , ) it is evident that the primitive church had codicem canonum , which was inserted into the body of the romane law , and had no other subfistence , but as it was incorporated there . thereupon a gelatius writes to theodorus the goth , king of italy , to intreat him , that as by his authoritie the romane law was observed in civill matters , so it might be still in ecclesiastique . and after the expulsion of the goths , b leo . intreated and obtained the same from lotharius . from this codex canonnm ; the emperors determined and decreed in many ecclesiastique causes ; from this codex the councels after were governed in making their canons : as wee may see particular canons of this booke cited , the booke being often call'd for in the councels , and being then ordinarily named , the body of the canon law. this body consisted of the canons of nine councels authorized by the emperors . but for those immense additions growne to it since that time , of bulls , and decretall letters of popes , decrees of suspitious and partiall and s●…hismatick councels , ( for nothing is more properly schisme , and solutio continui , than a rent betweene the civill and ecclesiastique state ; which occasion'd many of the later councels , ) the rags of fathers decerpted and decocted by gratian , and the glosses of these made also as authentique as the text. i perceive not what title they have to bee of the body of the canon law , except where the princes have incorporated and denizen'd them . but least to quarrell with their authority now , might seeme in us a subter-fuge and shift to decline them , as though they were heavy against us , in this point which we have now in hand ; wee will accept them as they are obtruded , and dissemble nothing , which in them seemes to resist this opinion , though in common entendment this law is likely to be severe against it , because the civill lawes content themselves ever with any excuse or colour in favour of the delinquents , because when a fault is proved it punishes severely , but c the canon lawes which punish onely medicinally , and for the soules health , are apt to presume or beleeve a guiltinesse , upon light evidence , because those punishments ever worke good effects , whether just or no. sect . ii. and first because heresie which is laesa majestas divina , of all crimes is the principall object of that court , i say , that this proposition , is not by any thing extant in the canon law , ( and therefore not at all ) hereticall , allowing to them their largest definition of heresie ; which is , a [ any thing which is against catholique faith , that is scriptures rightly understood ; or the traditions and definitions of the church , or generall councells lawfully gathered , or definition of the sea apostolique , or the common opinion of fathers , in a matter of faith . ] the proposition may perchance seeme to some so ill qualified , as it may be male sonans , or temeraria , or perchance sapiens heresis , for all these proceed from the indisposition and distempred taste of the apprehendor , which must not alwaies be idly flattred and pampred , but invited to the search and discovery of truth , who else being the greatest prince in the world , should have no progresse , but be straightned in a wretched corner . first therefore , ( to cast a glance upon every part of the definition of heresie ) whether it be against the scriptures rightly understood or no will be more properly and naturally examined , when we come to the last part , which is of divine law . next , there is no tradition nor definition of the church in the point at all , much lesse as of a matter of faith , which is the second limbe of the definition . no decree of any generall councell . no rescript or bull of any pope . and for the common opinion of the fathers ( besides that it can be no safe rule , because b as [ azorius notes , controverters often say on both sides , this is the common opinion ; and certainely that is the common opinion in one age which is not in another ; yea , in one kingdome at the same time , which is not in another , though both be catholik : as in germany and france , by the common opinion latreia is not due to the crosse , in spaine by the common opinion it is , ] it cannot appeare , by the canon law , that this is the common opinion of the fathers ; for c gratian who onely of the compilers of the canon law toucheth the point , ( as farre as either my reading or search hath spied out ) cites but two fathers , augustine , and hierome . whereof the latter is of opinion , that there may be some cause to do it . but in the canon law i finde no words , not onely to lay the infamous name of heresie upon it , but that affects it with the mark or stile of sinne , or condemnes the fact , by inflicting any punishment upon the offender . i speake here of the canon law , to which the canonist will stand : which are the decretall letters , and all the extravagants . for , of gratians decret . that learned and ingenious bishop of tarracon , hath taught us what we should thinke , when he sayes , [ d that he is scarce worth so much reprehension ; who having nothing that is profi●…able or of use , except he borrows it , is admired of the ignorant , and laughed at of the learned , ] e [ who never saw the bookes of the councells , nor the works of the fathers , nor the registers of the popes letters . ] f and whose compilation had not that confirmation from eugenius , as is fasly attributed to it . ] yet allthough gratian have not so much authority , that by his inserting an imperiall law , or fragment of a father , it should therefore be canoniz'd and grow into the body , and strength of the canon law , ( for then though that law were abrogated againe by the emperour , it should still be alive and bin●…e by a stronger obligation in the canon , which g alb. gentilis proves to be against the common opinion . ) yet by consent , thus much is afforded him , that places cited by him , have as much authority in him , as th●…y had in the author from whom he tooke them . and therefore when we come to handle the reasons of particular authors , we will pretermit none whom gratian hath cited , for that is their proper place . sect . iii. and in this distinction where we handle the opinion of the canon law in the point ( not because gratian cites it , but because the canons of all councels are now usurped as canon law ) we will consider a a canon of the braccarense councell cited by him . but first , ( although he have it not ) wee will not conceale the b antisidorense councel , ( which was before the other , under gregor . . anno . ) for as the civill lawes by limitation of persons and causes , gave some restraint and correction to this naturall desire of dying when we would , which they did out of a duty to sinew and strengthen , as much as they were able , the doctrine of our blessed saviour , who having determined all bloudy sacrifices ; enlightens us to another doctrine , that to endure the miseries & afflictions of this life , was wholsome , and advantagious to us ; the councels also perceiving that this first ingraffed and inborne desire , needed all restraints , contributed their help . this c canon then hath these words , [ if any kill themselves , istorum oblata non recipiantur . ] for it seemes , that preaching and catechizing had wrastled , and fought with their naturall appetite , and tamed them to a perplexity whether it might be done or no ; and so thinking to make sure worke , in an indiscreet devotion , they gave oblations to the church , to expiate the fault , if any were . these oblations the councell forbids to bee accepted , not decreeing any thing of the point , as of matter of faith , but providing against an inconvenient practice . neither was it much obligatory , or considerable , what it had decreed , being onely d a diocesan councell , of one bishoppe , and his abbats , and whose canons binnius presents , because ( though some of them be out of use , of which this may be one ) yet they are ( saies he ) some discoverers of antiquity . the other councell which e gratian cites and besides which two i finde none ) hath these words , [ for those that kill themselves , there shall be no commemoration at the oblation , nor shall they bee brought to buriall with psalmes . ] which intimates , as the language of the canon law is , caninam sepulturam . but the f glosse upon this doth evict from another canon , that if the person were not under excommunication , it is not so ; [ for we may communicate with him dead , with whom we may communicate living . ] which showes that his act of dying so , put him not into worse state in this respect . this answers the first punishment inflicted by that canon . and for the second which is deniall of cristian buriall , it is very rigorous to conclude a hainousnesse of the fact , from that , since the g true canon law denyes that to men slaine at tilt , though it afford them , if they be not presently dead , all the sacraments applyable in that extreamitie , as penance , eucharist , and unction . so that , though since it denies buriall to men whom they esteeme in state and way of salvation , the glosse here collects reasonably , [ that this punishment reaches not to the dead , but onely to deterre the living ; ] referring to this purpose an h epistle of gregory , saying , [ so much as a sumptuous funerall profits a wicked man , so much a base , or none at all hurts a godly . ] lastly , that i clementine which reckons up many causes for which christian buriall is denyed , amongst which one is a locall interdict , at what time the holyest man which dyes in that place cannot bee buried , which sometimes extends to whole kingdomes , instructs us sufficiently , that one may be subject to that punishment , if it be any in that law ) and yet not guilty of such a crime as this is reputed to be . and k the romans in their religious discipline , refused solemne buriall , to any which perished by lightnings , l though they buried offenders in the towne , as they did vestals and emperours ; because as their dedication to god had delivered the nunnes , and soveraigntie the emperours from bondage of law ; so did justice , to which they had made full satisfaction deliver offenders punished . and since both saint hierome , and the bracarense councell , inflict the same punishments upon those catechumeni , who although they had all other preparations , and degrees of maturity in the christian faith , yet departed out of this world without baptisme , as they doe upon selfe murtherers , and so made them equall in punishment , and consequently in guiltinesse ; i thinke it will ill become the doctrines of our times , and the analogy thereof , to pronounce so desperately of either of their damnations . sert. senen . lib. . annot. . p. . and here wee end our second distinction of this second part , which was allotted for the examination of the canon law. distinction iii. sect . i. of arguments of this nature , which are conclusions deduced out of reason and discourse , next to these generall lawes of the empire , and of the church , ( which though it might seeme for the generality thereof , to have deserved the first place , we handled in the second roome , because the power thereof hath beene ever litigious and questionable , ) i may justly ranke the lawes of particular states . by our law therefore , as it hath not beene long in practise , ( for a bracton seemes not to know such a law , when allowing an intire chapter to that title , he onely repeats the words in that emperiall law , which i cited before , and so admitts , ( if he admit that law , that exception , sine justa causa ) he which kills himselfe is reputed felo de se ; and whether he be chargeable with any offence or no , he sorfeits his goods : which devolving to the kings almoner , should on the kings behalfe be employed in pious and charitable uses . and b it is not onely homicide , but murder , and yet the reasons alledged there , are but these , that the king h●…h lost a subject , that his peace is broken , and that it is of evill example . since therefore , to my understanding , it hath no foundation in naturall nor emperiall law , nor receives much strength from those reasons , but having b●… custome onely put on the nature of law , as most of our law hath , i beleeve it was first induced amongst us , because we exceeded in that naturall desire of dying so . for it is not a better understanding of nature , which hath reduced us from it ; but the wisedome of law-makers and observers of things fit for the institution and conservation of states . for in ancient common-wealths , the numbers of slaves were infinite , as ever both c in rome and athens , there were slaves for one citizen ; and d pliny sayes that in augustus time , isidorus had above . and e vedius pollio so many , that he alwayes fed his fish in ponds with their blood ; and since servitude hath worne out , yet the number of wretched men exceeds the happy ( for every labourer is miserable and beastlike in respect of the idle abounding men ; ) it was therefore thought necessary by lawes , and by opinion of religion , ( as f scaevola is alleaged to have said , expetit in religione givitates falli , ) to take from these weary and macerated wretches , their ordinary and open escape , and ease , voluntary death . and therfore it seemes to be so prohibited , as a g lawyer sayes , hunting and usery is [ ne inescarentur homines ] and as h mahomet to withdraw his nation from wine , brought them to a religious beliefe , that in every grape there was a devill . as therefore amongst us a naturall disease of stealing , ( for as all other , so this vice may as well abound in a nation as in a particular man , and i dorotheus relates at large , the sicknesse of one of his fryars , who could not abstaine from stealing , though he had no use of that which he stole ) hath draw from a k councell holden at london under hen . a canon which excommunicates the harbourers of theeves ( quibus abundat regio angliae , and mentions no other fault but this , and from the custome , and princes , and parliaments severe lawes against theft , then are justifiable by nature , or the iewes judiciall law , ( for our law hangs a man for stealing in extreame necessity , when not onely all things , to him , returne to their first community , but he is bound in conscience to steale , and were , in some opinions , ( though others say he might neglect this priviledge ) a selfe-murderer if he stole not . and l scotus disputing against the lawes of those nations , which admit the death of a theife robbing by day , because m whoever kills such a theife , is expresly by gods law a murderer , ask where have you read an exception of such a theife from the law , non occides , or where have you seene a bull fallen from heaven to justifie such executions ? so it may be , a naturall declination in our people to such a manner of death , which weakned the state , might occasion severer lawes , then the common ground of all lawes seemes well to beare . and therefore , as when the emperour had made a law , to cut off a common abuse of misdevout men , that no man might give any thing to the clergy , no not by testament , saint hierome said , i lament and grieve , but not that such a law is made , but that our manners have deserved such a law , so doe i in contemplation of these lawes mourne , that the infirmity and sicknesse of our nation should neede such medecines . the like must be said of the like law in the earldome of flaunders ; if it be true , n that they allow confiscation of goods , in onely five cases , whereof this is one ; and so it is rankt with treason , heresie , sedition , and forsaking the army against the turk , which be strong and urgent circumstances to reduce men from this desire . sect . ii. for wheresoever you finde many and severe lawes against an offence it is not safe from thence to conclude an extreame enormity or hainousnesse in the fault , but a propensnesse of that people , at that time , to that fault . thereupon a ignatius and many others , even intire councells , were forced to pronounce , that whosoever fasted upon sundayes were murderers ' of christ. so in france the lawes abound against duells , to which they are headlongly apr . so are the resolutions of the spanish casuists , and the bulls of the popes , iterated and aggravated in that nation , against there bull-bayting , to which they are so enormously addicted , which yet of it selfe is no sinne , as navar retracting his opinion after yeares holds at last . these severe lawes therefore do no more aggravate a fault , then milde punishments diminish it . and no man thinks rape a small fault , though solon punish it , if she be a virgin , and freeborn , with so much money as would amount to our five shillings : and the b salique law punishes a witch , which is convict to have eaten a man , pecuniarily , and la●… no high price . and therefore c bartolus allowes that in cases of publique profit or detriment , the judges may extend an odious and burdenous law beyond the letter , and restraine a favourable and beneficiall law , within it , though this be against the nature and common practise of both these lawes . if therefore our , and the flemish law be severe in punishing it , and that this argument have the more strength , because more nations concurre in such lawes , it may well from hence be retorted , that every where men are inclinable to it : which establisheth much our opinion , considering that none of those lawes , which prescribe civill restraints from doing it , can make it sinne ; and the act is not much descredited , if it be but therefore evill , because it is so forbidden , and binds the conscience no farther , but under the generall precept of obedience to the law , or to the forfeiture . sect . iii. it seemes also by the practise of the jewes , ( for a josephus speaks of it , as of a thing in use ) that they did not bury such as killed themselves , till the sunne set . but though i know not upon what law of theirs they grounded this , and i finde not by writers of either of their policies since their dispersion , ( for though they have no magistracie , but bee under the lawes of those places into which they are admi●…ted , in all cases except where they be exempted by priviledg , yet they doe also testifie a particular derestation of some sins by outward penances among themselves , b as in theft , they binde , and whip , and enjoyne to publike confession , and in adultery the offender sits a day in winter in freezing water , and in sommer upon an anthill , or amongst hives of bees naked , though , i say , i finde not by galatine , sigontus , buxdorfius , nor molther , that this was or is in use amongst them , yet because josephus , though but oratorily sayes it , we will accept it ; and beleeve that it was upon the reason common almost to all nations , to deterre men from doing it , and not to punish it being done . and of like use , that is , in terrorem , was also that law of the athenians , who cut off that hand after death which perpetrated that fact ; which law josephus remembers in the same place . sect . iiii. that reason which is grounded upon the edict of tarquinius priscus , a who when this 〈◊〉 of death raigned amongst his men like a contagion , cured it by an opprobrious hanging up their bodies , and exposing them to birds and beasts . and b upon that way of reducing the virgins of mil●…sium , who when they had a want●…nnesse of dying so , and did it for fashion , were by decree dishonourably exhibited as a spectacle to the people naked , prevailes no farther then the argument before , and proves onely a watchfull sol●…citude in every state , by all meanes to avert men from this naturall love of ease , by which their strength in numbers would have been very much empaired . and thus wee determine this distinction . distinct. iv. wee will now descend to those reasons which particular men have used for the detestation of this action . and first we will pay our debt to gratian , in considering the places cited by him , and after , the other reasons of divine authors , if they bee not grounded upon places of scriptures , which we repose for the last part , shall have there ventilation in this distinction . sect . i. the a first place then , is in an epistle of saint augustine to donatus the heretique ; who having beene apprehended by the catholikes , fell from his horse , and would have drown'd himselfe : and after complaines of violence used towards him , in matter of religion , wherein he claimes the freedome of election , and conscience . saint augustine answers , wee have power to endeavour to ●…ave thy soule against thy will , as it was lawfull to us , to save thy body so . if thou wert constrained to doe evill , yet thou oughtest not to kill thy selfe . consider whether in the scriptures , thou finde any of the faithfull that did so , when they suffered much from them , who would have forced them to do things to their soules destruction . to speake a little of saint augustine in generall , because from him are derived almost all the reasons of others , he writing purposely thereof , from the to the chapter of his first book de civitate dei , i say , as the confessaries of these times , comparing nav●… and sotu●… two of the greatest casuists , yeeld sometimes that navar , is the sounder and learneder , but sotus more usefull and applyable to practique divinitie ; so , though saint augustine for sharpe insight , and conclusive judgement , in exposition of places of scripture , which he alwaies makes so liquid , and pervious , that he hath scarce been equalled therein , by any of all the writers in the church of god , except calvin may have that honour , whom ( where it concernes not points in controversie , ) i see the jesuits themselves often follow , though they dare not name him , have a high degree and reverence due to him , yet in practique learning , and morall divinity , he was of so nice , and refin'd , and rigorous a conscience , ( perchance to redeeme his former licenciousnesse , as it fals out often in such convertits , to be extreamely zealous ) that for our direction in actions of this life , saint hierome , and some others , may bee thought sometimes fitter to adhere unto , then st. augustine ; yet i say not this , as though wee needed this medicament for this place . for i agree with saint augustine here , that neither to avoid occasion of sinne , nor for any other cause , wherein my selfe am meerely or principally interessed , i may doe this act ; which also serves justly for answer to the same zealous father in the other place , b cited by gratian ; for with him i confesse , [ that he which kills himselfe , is so much the more guilty herein , as hee was guiltlesse of that fact for which hee killed himselfe . ] though , by the way , this may not passe so generally , but that it must admit the exception , which the c rule of law upon which it is grounded , carries with it , [ nemo sine culpa puniendus , nist subsit causa . ] and so , as saint augustine , we , with as much earnestnesse , say , [ hoc asserimus , hoc dicimus , hoc omnibus modis approbamus . that neither to avoid temporall trouble , nor to remove from others occasion of sinne , nor to punish our owne past sinnes nor to prevent future , nor in a desire of the next life , ( wherethese considerations are only , or principally ) it can be lawfull for any man to kill himselfe . ] but neither saint augustine nor we deny , but that if there be cases , wherein the party is dis-interested , and only or primarily the glory of god is respected and advanced , it may be lawfull . so that , as valens the emperour , having surprised jamblicus , when his divining cock had described three lette●…s of his name who should succeede , slew all whose names were theodor●… theodotes , or theodulus , but escaped theodosius who fulfilled the prophecy , so saint augustine hath condemned those causes which we defend not , but hath omitted those wherein it is justifiable . in which case being hard to be discern'd and distinguished 〈◊〉 others arising from humane infirmity , it that rule which d antonius de corduba , gives in cases of simony , be as he sayes it is , a good guide in all perplexities , it will ease very much . he sayes , because in the case of simony , many difficulties g●…ow , because not onely by cleare and common judgements , temporall reward may be taken for spirituall offices , by way of gift , stipend , wages , almes , sustenation , or fulfilling the law or custome of that place , but also by some . doctors , even by way of pr●…ce , and bargaine , if not directly for the spirituall part thereof , yet for the labour necessarily annexed to it , because every curate cannot distinguish in these cures , he bids him [ ever doe it , with an intention to doe it so , as god knowes it may de done , and as wise men know a●…d would teach that it might be done : for thus saith he , humbly remitting our selves to the learned , which are our fathers instruction , what ever defect be in us , yet saluamur in fide parentum . ] and in this sort ( e ) pindarus making an implicite prayer to god , that he would give him that which he knew to be best for him , died in that very petition . except therefore f saint augustine have that moderation in his resolution ; that a better life never receives a man after a death whereof himselfe was guilty , we will be as bould with him , as g one who is more obliged to him then we , who repeating augustines opinion , that the devill could possesse no body , except he entred into him by sinne , rejects the opinions , and saies , the holy father speaks not , of what must of necessity be , but what for the most part uses to bee . sect . ii. and in our case we ought ( as i thinke rather to follow a saint hieromes temper , who in his exposicion upon jonas , ( which i wonder why gratian cited being so farre from his end and advantage ) sayes , [ in persecution i may not kill my selfe , absque eo , ubi cassitas periclitatur ] where i am so ●…arre from agreeing with b gratian , that [ absque eo , is inclusivoly spoken , and amounts to this phrase , no not though ] as i thinke that good learned father , included in that word castitas , all purity of religion and manners ; for to a man so rectified death comes ever , and every way seasonably and welcome . for [ c qualem mors invenit hominem , ita homo inveni●… mortem . ] sect . iii. from this place of saint hierome , i beleeve , and some other , which perchance i have not rea●… , and some other places in others , of like charitable d●…scent to this opinion . a lavater having made his profit of all peters martyrs reasons almost against this act , and adding some of his owne , when they both handle the duties of saul , confesseth that in this case of preserving chastity , augustine , chrysostome , and lactant us , and hierome departed from their opinion who condemned this act. sect . iiii. peter martyr also presents one other reason , of which he seemes glad , and well contented in it , which is , that we may not hasten death , because mors malum . but it is not worthy of his gravity , especially so long after a clemens alex. had so throughly defeated that opinion . but if it be malum , it is but malum poena . and that is an evill of which god is authour , and is not that b malum quo mali suinus ; neither doth it alwayes prove the patient to be evill , ( though god for all that be alwaies iust , ) for himselfe said of the man borne blinde c [ neither he , nor his parents have sinned . ] and of that malum poenae , which is esteemed the greatest in this life , of temporall affictions , because of the neere danger of empairing our soule , which is to be possessed , d thyraeus , from saint hierome and chrysostome sayes , that it is not alwayes inflicted for sinne , but to manifest the glory of god. and therefore the greatest evill which can be imagined , of this kinde of evill , which is [ e damnation , hath not so much rationem mali , as the least sinne that drawes damnation . ] death therefore is an act of gods justice , and when he is pleased to inflict it , he may chuse his officer , and constitute my selfe as well as any other . and if it were of the worst sort o●… evill , ●…et as f saint augustine sayes that [ in the act of marriage , there is bonus usus mali , id est concupiscentiae , quo malo male utuntur adulteri . ] and as good paulinus prayses severus , that g [ he having in conjugio peccandi licentiam , departed not from his accustomed austerity , ] so may the same be said of death in some cases , as in martyrdome . for though martyr urge farther , that death is called h gods enemy , and is therefore evil , yea i musculus sayes upon that place , [ it is often commended in scriptures , because towards the faithfull god useth it to good ends , and makes it cooperari ad salutem . ] and by what authority can they so assuredly pronounce that it falls out never in our case ? besides this , death hath lost much of her naturall malignity already , and is not now so ill , as at first she was naturally ; for as k calvin notes here , [ she is already so destroyed , that she is not lethalis , but molesta . ] sect . v. one reason more martyr offers of his owne , which is , vita donum , life , because it is the gift of god may not be profused ; but when we have agreed to him , that it may not be unthriftily and prodigally cast away , how will he conclude from thence , such an ingratitude , as that i shall forfake gods glory ? and may in no case ponere animam ? how will it follow from i must not alwaies , to i may never ? sect . vi. lavater after many other urges this reason ; that because judges are established , therefore no man should take dominion over himselfe . but in the church of england , where auricular confession is not under precept , nor much in practise , ( for that we admit it not at all , or refuse it so , as the waldenses did , though a a reverend man say it , is more then i knew ) who is judge of sin against which no civill law provides , or of which there is no evidence ? may not i accuse and condemne my selfe to my selfe , and inflict what penance i will for punishing the past , and avoiding like occasion of sinne ? upon this reason depends that perplex●…d case , whether the pope may not give himselfe a●…olution from acts and vowes , and partake his owne 〈◊〉 , although by the best opinion it is agr●…ed , that to do so is an act o●… jurisdiction , which by lavaters rule , no man may 〈◊〉 upon himselfe . b the emperiall lawes forbid i●… a generality any to be judge in his own●… cause , but all expositors , except soveraignes . and in ordinary judges , all agree with c baldus [ that in facto notorio if the dignity of the iudge be concerned , he is the proper iudge of it . and he sayes that it belongs to the pretor to judge , whether such a cause belong to his judgement or no ] d and with a non obstante even upon naturall law , as the words of the priviledge are , theodorius allowed bishops to be judges in their owne cause . e so [ if a sonne which had not beene sui juris had beene made ●…onsul , 〈◊〉 he have emancipated himselfe , or authorized another to have adopted him . ] and besides th●… , it appeares , that the popes have exercised ju●…sdiction upon themselves , even before they were popes , ( for f ioha having permission to chu●…e o●…e pope , chose himselfe , which deed naucler relates and just●…fies ) by canonicall rules it is plaine , that he may exercise jurisdiction upon himselfe in an●… case where there is not a distinction of persons enjoyned iure divine , as in baptisme : which will not be stretched to our case . and certainly the reason of the law , why none should be judge in his owne cause , is , because every one is presumed favourable towards himselfe . and therefore if it be dispensable in some cases beneficiall to a man , much more may it be in cases of inflicting punishment , in which none is im●…gined to be over rigorous to himselfe . and if man were by nature as slavish , as the [ g esseni , by profession and rule , who had power of themselves in nothing , but juvando & miserendo ] i see not , but when this becomes an act of advantage to our selves , we may have jurisdiction enough to doe it . and what is more evident to prove , that in some cases derogatory and prejudiciall to us , we have this right over our selves , then that every man may cedere suo jure , and non uti privilegio . and h it was by all condemned in gregorie , in the great scisme , that after hee had promised to depart from the papacie , by oath , in which was a clause , that he should neither aske , give , nor accept absolution from that oath , hee induced his mendicants to preach , that it were deadly sinne in him to de-relinquish the church . so also have many kings departed from , their government , and despoiled them of their burden , at their pleasure . for , as i one sayes , of the whole church , it may bee said of every particular member ; it was ever in politicall bondage , but not in spirituall . so that , if there bee cases , wherein one may assuredly , or probaly , after just diligence used , conclude upon an illumination of the spirit of god , or upon a ceasing of the reason of the law at that time in him , that man is then sui iuris . for though in cases where there is a proper court , i am bound to it ; yet , as kings which are both soveraignes , may therefore justly decide a cause by warre , because there can bee no competent judge between them ; so in secret cases betweene the spirit of god , and my conscience , of which there is not certainly constituted any exterious judge , we are our selves sufficient to doe all the offices ; and then delivered from all bondage , and restored to our naturall libertie , we are in the same condition as k princes are , who if in the rigour of words they may not properly bee said to give themselves priviledges , have yet one generall inherent privilege , and when they will , they may declare , that in that particular case , they will not take a new , but exercise their old priviledge . sect . vii . and because a iosephus hath one reason which tasts of divinitie , we will consider it in this place . he sayes , our soule is , particula dei , and deposed and committed in trust to us , and we may not neglect on disharbour it , before he withdraw it . but we are still upon a safe ground , that whensoever i may justly depart with this life , it is by a s●…mmons from god ; and it cannot then bee imputed to any corruption of my will : for , b velle non creaitur , qui obsequitur imperio . yet i expect not ever a particular : inspiration , or new commission , such as they are forced to purchase for sampson , and the rest ; but that resident and inherent grace of god , by which he excites us to works of morrall , or higher vertues . and so , when it is so called for againe , c it were a greater injustice in us to deny or withhold any thing , of which wee were depositaries , then if we were debtors ; yea , ( not to depart ) from josephus . allusion or metaphor of depositum . if it were a fault to let goe that of which i were depositary , before it were truely called for , yet in consc●…entia errante , i were excusable ; for it d is [ ex substantia depositi , ut deposit arius tantum de dolo teneatur non de culpa . ] yea , when e i have a secret from another , data fide , i have this in all respects , in natura depositi ; and yet no man doubts , but that i may in many cases , depart with this secret . sect . viii . there are many metaphoricall and similitudinarie reasons , scattered amongst authors , as in cicero and macrobius , made rather for illustration , then for argument or answer ; which i will not stand to gleane amongst them , since they are almost all bound up in one sheafe , in a that oration of josephus . or else will be fitly handled in those places of scripture , which make some such allusions . sect . ix . josephus then in that oration hath one reason drawen from the custome of an enemy . we esteeme them enemies , who attempt our lives , and shall we bee enemies to our selves ? but besides that , in this place , iosephus speakes to save his owne life , and may justly be thought to speak more ex animo , and dispassioned , wherein the a person of eleazar hee perswades to kill themselves , there is neither certaine truth in the assertion , nor in the consequence . for do we esteeme god , or the magistrate our enemy , when by them death is inflicted ? and do not martyrs , in whose death god is glorified , kisse the executioners , and the instruments of their death ? nor is it unlawfull , unnaturall , or unexpedient for us , in many ca●…es , to be so much our owne enemies , as to deny our selves many things agreeable to our sensitive nature , and to inflict upon our selves many things repugnant to it , as was abundantly shewed in the first part . sect . x. in the same oration he hath another allusorie argument , [ that a servant which runnes away , is to be punished by the law , though his master bee severe ; much more if we runne away from so indulgent a master , as god is to us . ] but not to give strength or delight to this reason , by affording it a long or diligent answer ; wee say , in our case the servant runnes not from his master , but to him , and at his call obeys his voyce . yet it is as truely , as devoutly sayd . [ the devill is overcome by resisting , but the world , and the flesh by running away . ] and the farther , the better . sect . xi . his last , which is of any taste , is [ that in a tempest , it were the part of an idle and treacherous pylot , to sinke the ship. ] but i say , if in a tempest we must cast out the most precious ware aboard , to save the lives of the passengers , and the marchant who is damnified thereby , cannot impute this to any , nor remedie himselfe , how much more may i , when i am weather beaten , and in danger of betraying that precious soule which god hath embarqued in me , put off this burdenous flesh , till his pleasure be that i shall resume it ? for this is not to sinck the ship but to retire it to safe harbour , and assured anchor . and thus our fourth distinction , which was to embrace the reasons proposed by particular authors , whether divine or prophane , and as well oblique and metaphoricall , as direct , shall here be determined . distinction v. sect . i. another sort of reasons is produced from grounds of morall vertues . of which a s. thomas proposeth two , which we limit for this distinction ; for that of saint augustine , that it is against fortitude , hath another roome . ) first then aquinas saies , it is against justice , and against charity . and the first in two respects , both because he steales from the universe , or from that state , to which his service is due , one person , and member of the body ; and also , because he usurpes upon the right of god. but the first of these may as well be said of all who retyring themselves from functions in the common-wealth , defraud the state of their assistance , and attend onely their owne ends , whether in this life , or the next . for certainely to doe even that , so intensly , as we neglect ou●… office of society is in genere rei , the same offence , as this . but as there are many which follow aquinas herein ; so navar , and sayr , and others are up●…n better reason of opinion , that this can be no sinne against justice . and for the second reason , this is not to usurpe upon gods authoritie , or to deale with another's servant ; if i become his servant , and his delegate , and his commissioner , in doing this , when he can be no other way so much gloryfied . and though the passage from this life to the next , bee not generally left to our free-will , and no body be properly lord of his own life , yet b [ though we have not dominium , we have usum , and it is lawfull for us , to lose that when we will ] betweene which negative killing , and positive killing , how little and narrow a distance t●…ere is , and how contiguous they are , we shall see in another place . if therefore the reason why we may not dye thus , be , because we are not lords of our own life , but only god , then the state cannot take away our life ; for c [ that is no more lord of our life , then we are , ] ●…hat is , she cannot doe it , but in cases where she is gods officer . and if in this case , there were any injury done to the state , then certainly it were in the power of the state , to license a man to doe it , and he should upon such a license be excusable in conscience . for this , in the state , were but cedere in re suo , which any may lawfully doe . and lastly , if the state were injured in this , the state might lawfully recompence the dammage , upon the heire and goods of the delinquent ; which , except in those places , where expresse lawes allow it , cannot be done . yet , i thinke , the better opinion , ( to judge by number of authors ) will be , that if that person be of necessary use to that state , there are in it some degrees of injustice ; but yet no more , then if a generall of much use , should retire into a monasterie . but if we may safely take this resolution , that it is not against justice , we may ease our selves of all that labour which must bee spent upon the third part ; for , since the foundation of that will be principally the commandement , thou shalt not kill ; if this killing be not against justice , it is no breach of any part of the decalogue , and so no sinne . if any should thinke , that it may be an injustice to our selves , d aquinas in the same place cleares it . and if it were possible , for a man to injure himselfe , which is not , yet this injury might be oftentimes such an one , as cicero sayes , his banishment was , [ non modo non propul sands , sed emenda , ] considering how much happinesse might recompence it . and whether it be against charity or no , because charity is not properly a morall vertue , nor of this place , because many of those places of scripture , which we must handle in the last part , are built upon this ground of charitie , we will not examine , till we come thither . here i will onely say , that though it be yet under d●…putation and questionable , whether this be against charity , or no ; this is certainly against charity to pronounce so desperatly , as men use to doe , against them who fall into it . sect . ii. of such reasons derived from the rules of morall vertue , aristotle insinuates two . for observing that this kinde of death caught men by two bai●…s , ease and honour , against them who would dy to avoide miserie , a hee teaches death to be the greatest misery which can fall upon us . which ( not to examine how it can consist with the rest of his doctrine ) was to that purpose , the most slipperie and insinuating perswasion . and then , that honour and fame might draw none , b he sayes , it is cowardlinesse , and dejection , and an argument of an unsufferable and impatient minde . but of the first of these we have spoken before , in answer to one of p. martyrs reasons . and of the other we shall have occasion to say in ugh , when wee come to a place where saint augustine sayes the same thing , and so we may ease this distinction of that businesse . distinct. vi. sect . i. having thus considered those reasons , which in the best authors are to be found , and shewed such rules , as serve for the true understanding of them , and of all others which spring from the same , or like heads , before wee determine this second part , which is of the law of reason ; it shall bee requisit that wee also touch those reasons , which on our part are by others , and may bee by us produced , by which this selfe-homicide may be delivered either a toto , or a tanto but not to stop long upon that law and practise in the state of rome , that any who had his causes allowed in the senate , might kill himselfe ; upon which a quintilian frames a case , that a sonne who by math maticians predictions , was first to kill many enemies , and then his father ; having in the warres performed the first part , makes petition to the senate , that before he come to performe the last part , he may be admitted to kill himselfe , and argues it for the sonne , by many reasons appliable to his particular case , and to our maine question , i will hasten to our chiefe strength . sect . ii. it may then give much light to this businesse , if we compare desertion and destruction , and consider where and wherein they differ . certainly , in almighty god , it is not the same thing to forsake and to destroy , because he owes us nothing ; and ever in his forsakings there are degrees of mercy , because hee might then justly destroy us , and may after at his good pleasure returne againe to us . but betweene men who are mutuall debtors , and naturally bound to one another , it is otherwise . for a magistrate , or minister that abandons his charge , and neglects it , destroies it . so sayes a agapetus the deacon to justinian the emperour , privati vitium est patrare , principis omittere . yea , a private man which hinders not a mans wrong , ( when it belongs to him to do it ) offers it . b [ fame morientem si non paveris , occidisti , ] saith ambrose . and c [ that clergie , man which hinders not a manslaughter , if hee can , is thereby irregular . ] and he which to himselfe denies necessarie things , or exposes himselfe inordinatly to such dangers as men use not to escape , kills himselfe . he that is as sure that this medicine will recover him , as that this poyson will destroy him , is as guilty if he forbeare the physicke , as if he swallow the poyson . for what is this lesse , then to attend the ruine of a house , or inundation of a streame , or incursion of mad beasts ? they which compare omissions , and committings , require no more to make them equall , but that we omit something which we could , and should doe . sect . iii. first , therefore in all lawes , in such faults as are greatest , either in their owne nature , or in an irremediablenesse when they are done ; all approaches , yea the very first step to them , hath the same guiltinesse , and is under the same punishment , as the fault it selfe . as in treason and heresie , the first consent is the absolute fault . and a we have an example of a woman b●…rnt for petie t●…eason , for compassing the death of her husband , though it were not effected . homicide is one of those crying sins , and hath ever beene reckoned in atrocibus . for though the b athenians removed all dracoes lawes by disuse , for their extreame severity , yet they retained those against homicide . and this homicide , c saies tolet , may bee done five wayes , by . commandement , by . advise , by . permission , by . h●…lpe , or by the fact it selfe . and in the fi●…st and worst homicide committed in paradise , in which were employed all the persons in the world , which were able to 〈◊〉 to evill , when though there was but one man , all the millions which have been and shall be , were massacred at once and himselfe too , as many of these kindes of homici●…es were found , as was possible in so few persons . for as c one notes , [ the serpent counsailed , the woman helped , and adam perpetrated , ] and wee ●…ay safely and reverently say ) god permitted if then every one of these be a kind of homicide , no approach towards it can be lawfull , if any bee lawfull , that is not homicide . let us therefore consider how farre , and in how many of these waies selfe-homicide may bee allowable . sect . iiii. first therefore , though it be the common received opinion , a [ mandatorem , & man●…atarium eidem poenae subjici , ] yet by the way of prec●…pt , we cannot properly work upon our selv●…s , because in this act , the same partie must be agent , and patient , and instrument . nor very properly by the second way of advise ; yet so neere , we may come to the nature of it , that after discourse we may advise●…ly chuse one part , an●… refuse the other , ( for b cujus est velle , ejus est & nolle ) and so we may w●…sh to our selves , that which is naturally evill , i meane , malum poenae ; as the c eremite by earnest prayer obtained of god , that he might be possessed of the devill for certaine moneths , because he found in himselfe an inclination to pride and securitie . thus certainely in some cases , we may without sinne wish death ; and that not onely for enjoying the sight of god , ( for so d sayes a holy man , pro visione dei , millies corpus nostrum morti dare optamus ) but even to be so delivered from the encumbrances of this life ; for so it hath [ rationem boni ] e as peter martyr argues ; and then , [ f nove meliorem est corruptio p●…imae habitudinis . ] this therefore we may wish ; and yet it is so farre from being lawfull to wish any thing which were evill ; that [ g it is sinne to wish , that any thing which is naturally evill , were not so , that so wee might then wish it , when it were discharged of that naturall illnesse . ] death it selfe therefore is not evill , nor is it evill to wish it , is it evill to further that with more actuall helpe , which we may lawfully wish to be done ? these two extreme religions , which seem to avile secular magistr●…cie , and subject monarchs either to an o●…dinarie , or else to a consistorie , accept willingly this saying , curse not the king , no not in thy heart ; that is , wish not ill to him . nor have i observed that the authors of either distemper have in their books allowed , that the subject might wish the death of the prince , but in the same cases , where he might contribute his actuall helpe . for both papists and puritanes teaching that a lawfull king may become a tyrant , ( which to my understanding cannot consist with the forme and right of an inheritable monarchie . ) yet h one who pretends to go the middle way ( and that is truely in this case , via regia , sayes , [ that as well wee , as the romanists esteeme a king of another religion a tyrant . ] and [ that it is impossible to make such a king , but he must be a tyrant , in the opinion of one side . ] and for his own opinion delivers [ i that no man can be bound by oath of fidelity to the pope , upon this reason , because he is not indeed vicarius dei , as he presumed him , and swore him to be . ] and conformably to this , k that book whose title and scope is of the foundation of matter of state in france , and ( as it pretends in all christendome ) when after it hath enraged subjects against tyrants , it comes to declare what a tyrant is , exemplifies in the king of spaine , and upon such reasons , as any malignitie equall to that author , may cast upon what prince it will. and lastly , who ever shall well compare ( l ) beccariaes booke , with bezaes , if that other be bezaes ) though they differ diametrally in many things , yet by their collision and beating together , arise abundantly sparkes of this pestilent doctrine , that as tranquillity was , so now religion is , the reason why wee admit kings , and why they are none , when they neglect religion ; upon these doctrines , i say , it is inferred , m [ that it is lawfull to wish the death of a tyrant , or of a favourer of heretiques , though he dye in mortall sinne . ] to wish therefore , and to doe , are naturally the same fault ; and yet , though it be n [ a sinne to offer my selfe even to martyrdome , only for wearinesse of life . ] o [ or to wish death simply for impaciencie , anger , shame , povertie , or misfortune ; ] yea to wish heaven meerely for mine owne happinesse ; yet certainely p s. paul had some allowable reasons , to desire to be dissolved , and to be with christ. and q calvine by telling us upon what reason , and to what end he wished this , instructs us how we may wish the same . he sayes , paul desired not death , for deaths sake , for that were against the sense of nature , but he wished it , to be with christ. now , ( besides that , by his leave , ) we desire many things which are against the sense of nature , to grant that we may wish death to be in heaven , ( though peter martyr before alledged , be of the same perswasion ) is a larger scope , and somewhat more dangerous and slippery a graunt , then wee urge towards , because herein onely the interest and good of the party seeme to be considered ; and yet ( a ) emanuel sâ extends it farther . [ that wee may wish sicknesse to one , for his correction ; and death for the good of the state ; yea to our enemie which is like to doe us much harme for avoiding this our particular damage ; and we may rejoyce at his death , even for that respect of our owne d●…livery ] all which will hold as well , if we be urged with like reasons , to wish it to our selves . to conclude therefore this point , that it may become lawfull to wish our owne death ; i will onely relate an history , which though it be but matter of fact ( if it be so much ) yet it is of such a person , as his acts governe and perswade , with very many , as farre as rules . s in the life of philip nerius , who in our age instituted the last religion approved and established in the church of rome , we read , that he being entreated ( as he was ordinarily in like desperate cases , ) to come to one paulus maximus a youth of . who was then ready to expire his soule by sickenesse , before he could perfit his sacrifice , and the office which hee had begunne , before the message came to him , the young man dyed . when hee had been dead about halfe an houre , nerius came , and after he had used some lowd exclamations , the youth revived againe , looked up , and talked in secret with nerius a quarter of an houre . the discourse ●…nded , nerius gave him his choise , whether he would live , or dye ; and when the boy wished death , he gave him leave to dy againe . now , though it were a greater miracle , then any in that book ; if any man should beleeve all that are in it , ( for in it are attributed to nerius , stranger things then the t book of conformities imagined in saint francis ( for i beleeve that authuor purposed onely like xenophon or plato , or sir thomas moore , to ideate and forme , then to write a credible history , though u sedulius have defended it , with so much earnestnesse of late ; yet thus much is established out of this , whether fable or history , that their opinion , who authorised this book , is , that it was lawfull in maximus to wish his own death , since a man of so much sanctity as nerius , did approve and second , and accomplish that opinion of his . sect . v. the next species of homicide in tolets division , is permission ; which when it is toward our selves , is by the schoole-men usually called desertion , or dereliction , and mors negativa . of which i perceive not any kinde to be more obnoxious , or indefensible then that which is so common with our delinquents , to stand mute at the barre . and though civill lawes which are often enfo●…ced to chuse of two evills , the least , that is to say , the least hurtfull to civility and society , and must admit sometimes particular mischiefe , rather then a●… generall inconvenience , may excuse this ; yet , since out of the law of conscience , which can in no case come to be so entangled and perplexed , that it can be forced to ch●…se any thing naturally evill , no man hath as yet , to my knowledge , impugned this custome of ours , it seemes to me , that aswell our church as our state , justifies this desertion of our selves : and this , for so low and worldly a respect , as the saving of our temporall estate , or escaping the ignominy of another death . but that we may the better discerne the limits , how farre these omissions , and desertions , and exposings of our selves , are allowed us ; first i must interpret one a rule , [ that charity begins with it selfe , to bee understood onely in spirituall things . ] for i may not doe a sinne , to save ( in the language of schoole-men ) the goods , or honour , or li●…e , of the pope ; but for temporall things i must prefer others before my selfe , if a publique profit recompence my private domage . b i must also lay down another rule , [ that as for my selfe , so for my neighbour whom i am bound to love as my selfe , ] . i may expose goods , to safegard honour , and honour , for life , and life for 〈◊〉 profit . and to these i must joyn a third rule , c [ that no man is at any time enforced to exercise his priviledge . ] [ for the written law every man is bound to kn●…w , but d pr●…viledges and exemptions from that law , he may be exc●…sably ignorant of and in such ignorance transgresse them . ] hereupon i●… is sa●…ely infer'd , that though every man have naturally this priviledge , to resist force with force , and be authorised by that , to lay violent hands , even upon the popes life , as e gerson exemplifies , or upon the emperours , as f acacius , when either of them exceeds the limits of their magistracy , ( for then the party becomes the depu●…y , and lieutenant to nature , which is a common and equall soveraigne to them all . ) yet i may wayve this benefit , if i will , and even by a theefe , i may suffer my selfe to be killed , rather then kill him in that mortall sinne . g which our countryman sayr , holds as the common opinion from s●…tus , navar , cajetan , and many others . and none , that i have seen excepts to it , in any other person then a souldier , or such as hath the lives and dignities of others so enwrapped in theirs , as they cannot give away themselves , but by betrayin●… others . and this desertion seems to bee of naturall reason , because it is to be found in all lawes ; for even in the h alcorum we read [ vindicans non est reus , patiens tamen optime facit . ] and our law , which if a man kill another in his own necessary defence , punishes him with losse of goods , and delivers him from death , not by acquitall , but by way of pardon , seemes to me , to pronounce plainly , that it is not lawfull to defend my life by killing another ; which is farther , then any of the others went. and when i c●…mpare our two lawes , that if i defend my se●…fe i am punished , and the other before mentioned , that if i kill my selfe i am punished in the same manner , and measure ; they seeme to me , to be somewhat perplexed and captious . and as i may depart from my naturall priviledge of defending my selfe , so i may obtain from any extrinsique or accessory helpe , which is casually , or by providence ( if god reveale not his will therein ) presented unto me , i [ for a man condemned to death , is not bound in conscience to redeeme his life with money , though by the law of the place he might doe it . and though k saint thomas say , [ that he which is condemned to dy , kills himselfe , if he apprehend not , an opportunity to escape by flight , when it is presented , and likewise if he refuse meate , when he is condemned to be famished , ] yet the l whole streame is against him , sotus , navar , cajetan , and sayr . and navar adds , that in these dayes ( and yet now it is not so likely to be symbolum idolotricae pravitatis ) a man is bound rather to famish , then to eat meat offred to idols . and therefore they say ; that aquinas his opinion , that a man is bound to use his priviledge for safegard of his life , is onely true then , when he doth not wayve it , for some end berter and worthier then our naturall life ; of which sort all spirituall advantages are . so that in such cases they all agree , we may abandon and forsake our selves . and we may step farther yet in this desertion ; for we may offer our selves for the good of our neighbour . for the temporall life cannot be more precious then our soule ; which , in rigour is murdered by every sinne consented unto . yet m chrisostome sayes , [ no praise is enough to give sara for consenting to ly , and to submit herselfe to adultery for salvation of her husbands life . ] i know n saint augustine is earnest against this . but his earnestnesse is upon the matter of fact , for he denyes that either abraham or sara consented to any sinne ; but when he o disputes de jare , whether sara by abrahams consent might expose her selfe , to save his life , and is much troubled with the example of one which was prisoner , for debt to the state , under acindinus a praefect , under constantius , whose wife being solicited by a rich man , who would give so much as would discharge her husband , to possesse her own night , by her husbands consent , earned his liberty in that manner ; at last he leaves it indifferent for any man to think it lawfull or unlawfull in such a necessity , though indeede his own opinion decline from it . p bonaventure denies , that for the temporall good of another , i may offer willinlgy my life . but he grounds it upon the same reason that q augustine doth ; that we may not love another more then our selves , which in this case we seeme to doe . but many of the fathers , hierome , ambrose , and lactantius , and many of the schoole , as aqui●… fra. victoria , sotus , bannes , and infinite are against him : and answer saint augustine thus , that in that case , a man doth not prefer his friend before himselfe , but he prefers an act of vertue , and of friendship , as things of more spirituall nature , before his own temporall life . but that for the spirituall good of another , a man should expose his own life , is an unresisted doctrine , and as r sayr saies , [ it is sub praecepto , ] so s a curate is bound to baptize , and to anoint in the plague time . yea , it is an act of vertue , though not of necessity , ( as in the curates case ) t [ to visit a sick man , in such a time , though you bee a private man , and your end be not spirituall comfort . and we may yet proceed farther , for wee may lawfully dispossesse our selves of that , which was before afforded us , and without which we can have no hope to sustaine our lives . u as in a persecution , a private man , having food left sufficient only to sustaine one man , may give it to a publike person , and so perish . and only sotus denyes , that in a shipwrack , if after wee have both beene in equall danger , i catch and possesse my selfe of any thing to sustaine me , i may give this to my father , or to a magistrate : against the strength of navar , tolet , fra. victor . and many others . the farthest , and uttermost degree of this desertion , is inordinate and indiscreete voluntary fasting , of which saint hierome , ( as it is x related into the canons ) sayes , [ that by such an immoderate innocence , and indiscreete singing of psalmes , and offices , a man looseth his dignity , and incurres the note of madnesse , ] and upon this place y navar sayes , that saint hierome pronounceth , an [ indiscreete fasting which shortens the life , if the party perceive that it worke that effect , though it be without intention to shorten his life , and that he doe it , to be the better able to satisfie god , yet it is a selfe-homicide . ] and z hee adds in another place , speaking of the same purpose , [ it makes no difference whether thou be long in killing thy selfe , or doe it at once ] and a so cassianus sayes expresly , [ that that friar killed himselfe , which having vowed in his journey , to eat nothing except godgave him meat immediately , refused to eat , when theeves accustomed to kill passengers by that place , came and presented him bread . ] and yet , though he saies he killed himselfe , he imputes nothing to him but indiscretion . and therefore saith b one , [ our saviour christ exceeded not . dayes in his fast , ne sui homicida videretur . ] and he interprets that word , d esuriit , [ that then he perceived his body to languish and suffer detriment by fasting ] for , if he had not hungred till then , his fasting had had no vertue . so that he gave over , when he found the state of his body impaired by fasting , yet pursuing and imitating the superstition of the philosophers , who taught that e [ dum corpus augemus , mortaliores efficimar , ] and that ( e ) [ per tenuitatem assimilamur deo , ] how much the writers in the romane church suffer , and obliquely adhort these inordinate fasts , and other disciplines , appears by that which i cited out of clarus bonarscius before , and wheresoever they have occasion to speake thereof . and in no one thing more , then that they inculcate so often , [ that it was the practise of the devill , to appeare to saint francis , and cry out to him , that no man which kills himselfe with such maceration , could be saved , ] which f bonaventure relates in his life . whatsoever hath beene done by others , they teach , we ought to exceede . and since g [ the monkes in prester john his dominions , fast strictly fifty dayes , and stand all that time to the chinne in water . ] since they finde in h abbas vrsperg , a maid that fasted two year and a halfe after she had received the body of our blessed saviour . and an eremit . yeares , without receiving any thing , they say no fast can be too severe , which is undertaken to reduce our body to a tamenesse . yea , i [ though that be already perfectly effected , yet a man is bound to the fasts injoyned . ] for k [ fasting , without charity , doth wash away sinne . ] by this rigor of fasting , they seeme sure , that our saviour watched all those dayes : because l [ qui dormit , prandet . ] and as it is not likely that moses slept in his dayes conversation with god , so is it unlikely that christ did lesse then he . and so saint francis is extoll'd by them , for observing three lents every year , which m saint hierome so much detests in the montanists . and though their ends were divers , yet this shewes , that to some ends , these enormous witherings of our bodies are allowable . upon which reason n john baptists austerity is so much dignified ; and o saint peters feeding upon lupins ; and p saint matthewes living without flesh . and not onely the emperour iustinians choise , q [ who in an extreme sickenesse in lent , would take nothing but hearbs , and salt , and water , ] but also the r carthusian rule , by which though it appeare that flesh would save the patients life , hee may not eate it . and by the s apostolicall constitutions , ( which turrianus extols so much , that by them he confutes much of the reformed churches doctrine ) [ a man must fast to death , rather then receive any meat , from an excommunicate person . ] and in another chapter , t [ if any thing be in a case of extreame necessity accepted from such a person , it may bee bestowed in full , that so their almes may be burnt , and consumed to ashes , but not in meate to nourish our selves withall . ] so , to determine this section of desertion , since we may wayve our defence which law gives , by putting our selves upon a jurie ; and which nature gives , to repell force with force , since i may without slying , or eating when i have meanes , attend an executioner , or famine , since i may offer my life , even for anothers temporall good , since i must doe it for his spirituall , since i may give another my board in a shipwracke , and so drowne , since i may hasten my arrivall to heaven , by consuming penances , it is a wayward and unnoble stubbornesse in argument , to say still , i must not kill my selfe , but i may let my selfe dye ; since of affirmations and denyals , of omissions and committings , of enjoy●…ing and proh●…bitory commands , ever the one implies and enwraps the other . and if the matter shall bee resolved and governed only by an outward act , and ever by that ; if i forbeare to swimme in a river and so perish , because there is no act , i shall not be guilty , and i shall bee guilty if i discharge a pistoll upon my selfe , which i knew not to be charged , nor intended harme , because there is an act . of which latter opinion u mariana the jesuite seemes to be , as we shall have occasion to note , in the next member and species of homitide , which is , assistance . sect . vi. but before we come to that , we must , though it be not , nor naturally could be delivered in tolets division ; consider another species of homicide , which is mutilation or mayming . for , though in civill courts , it be not subject to like penaltie , yet if it bee accompanied with the same malignitie , it is in conscience the same sinne , especially towards our selves ; because it violates the same reason , which is , that none may usurpe upon the bodie over which he hath no dominion . upon which reason , it is also unlawfull for us to deliver our selves into bondage ; ( which i mention here , because it ariseth from the same ground , and i am loath to afford it a particular section . yet a holy paulinus , a confessor , and bishop of nola , then whom i find no man celebrated with more fame of sanctitie and integrity , to redeeme a widowes sonne , delivered himselfe as a a slave to the vandals , and was exported from italy to afrique ; and this , as i thinke , when hee was necessary to that place , being then there bishop ; for that was but five yeares before his death . but to returne to mutilation , b it is cleare by the canons , that towards irregularity , it works as much , and amounts as farre , to have maymed , as to have killed . and c in a councell at london , anno one canon forbids a clergy man , to bee present at judgement of death , or of mutilation . and amongst the d apostles canons this is one , [ he that gelds himselfe cannot be a clerke , because he is an homicide of himselfe , and an enemy to gods creature . [ e and to geld , is to maime in our law. ] so in the next canon it is said , [ f a clerk which gelds himselfe must be deposed , quia homicida sui . ] g and a lay-man must for that fault be excommunicated three yeares , quia vitae suae posuit insidias . ] it was therefore esteemed equivalent to killing . and h calvine , esteemed it so hainous , that he builds his argument against divorce upon this ground , [ god made them one body , and it is in no case lawfull , for a man to teare his owne body . ] but if this be so lawfull as divorces are lawfull , certainly this peremptorie sentence against it , must admit some modification . without doubt , besides the examples of holy men who have done it , to disable themselves from taking the burden of priesthood , of which i saint marke the evangelist was one , who to that end cut off his thombe . and besides , that as our saviour said , k [ many should geld themselves for the kingdome of heaven . ] so l athenagoras , yeares after christ , saies , [ that many did practise it . ] it is doubted by none , [ but m that a man unjustly detained to a certaine execution , may cut off that limbe by which he is tyed , if he have no other way to escape : or being encompassed with doggs , he may cut off a hand , and cast it to them , to entertaine them while he escape . sect . vii . the last species of homicide , on this side ; the last act , is an actuall helping and concurrence to it . and every step and degree conducing purposely to that end , is as justly by judges of consciences , called homicide , as a ardoinus recknoning up all poysons , which have a naturall malignity and affection to destroy mans body , forbeares not a flea , though it never kill , because it endeavours it , and doth all the hurt it can ; and he is diligent in assigning preservatives and restoratives against it . and b so to that amalekite , which told david he helped saul to dy , when hee found him too weake to pierce himselfe , david pronounced judgement of death , for ( saith hee ) thine owne mouth hath confessed , that thou hast kill'd the lords anointed . certainely , c mariana the jesuite , whom i named before ) esteemes this actuall concurrence to ones death , as heavy as the act it selfe ; yea , as it seemes , though the party bee ignorant thereof . for , after hee concluded how an hereticall king may be poisoned , he is diligent in this prescription , [ that the king bee not constrained to take the poyson himselfe , but that some other may administer it to him : and that therefore it be prepared , and conveied in some other way then meate or drinke , because else , saith he , either willingly or ignorantly he shall kill himselfe . ] so that hee provides , that that king who must dye under the sinnes of tyranny and heresie , must yet be defended from concurring to his owne death , though ignorantly , as though this were a greater sinne . since therefore this hastning of our death by such an act , is the same , as the intire selfe-homicide , let us consider how far●…e irreproved custome , and example , and law doth either allow or command it . for that it is allowable , it seemes to me some proofe , [ d that before any man accuses him , a malefactor may go and declare his fault to the iudge . ] though amongst italian relations , e that in sansovine concerning england have many marks and impressions of malice , yet of that custome , which hee falsely sayes to bee observed here , [ that men condemned to be hanged are ever accompanied to their executions by all their kinred , who then hang at their feet , to hasten their ende ; and that when a patient is abandoned by the physicians , his neerest kinsman strangles him with a pillow . ] of this , i say , that author had thus much ground , that ordinarily at executions , men , out of a charitie , as they thinke , doe so ; and women which are desperate of sicke persons recovery , use to take the pillow from under them , and so give them leave to dye sooner . have they any more the dominion over these bodies , then the person himselfe ? or if a man were able to doe these offices to himselfe , might he not doe it ? or might he not with a safe conscience put so much waights in his pockets , as should countervaile their stretchings ? i speake but comparatively ; might not he doe it as well as they ? for to my understanding such an act , either in executioner or by-stander , is no way justifiable ; for it is both an injury to the party , whom a sudden pardon might redeeme ; and to the justice , who hath appointed a painfull death to deterre others . f the breaking of legs in crucified men , which was done to hasten death , was not allowed but upon petition . and the law might be much defrauded , if such violence might be used , where the breaking of the halter delivered the prisoner from death ; as in some places it doth ; and g good opinions concurre , that it is to doe ever without doubt , whatsoever is for ease , or escaping painfull passage out of this life ; in such cases , a man may more allowably doe by his owne act , then a stranger may . for law of nature enclines and excuses him , but they are by many lawes forbidden to hasten his death ; for they are no otherwayes interessed in it , then as parts of the whole body of the state , and so it concernes them , that justice be executed . yet we see , this , and the other of withdrawing the pillowes , is ordinarily done , and esteemed a pious office . the athenian executions were ever by the hand of the offendor , in judgements of poyson . and in h that law of purgation assigned by god , to ease a man on whom the spirit of jealousie was come , the woman was to take the water of curses and bitternesse , which should make her infamous , and her belly swell , and her thighs to rot . and those formes of purgation , which were called vulgares , lasted long , even in the church ; for there is nothing extant against them , till i stephen the fift , anno . and not onely k charles the great , in whom the church acknowledged piety enough , induced one forme severer then the rest , which was to walke upon burning harrows . but l britius a bishop , being but callumniated by the people extrajudicially , to have got his laundresse with child , after his innocence had prevailed so farre with god , that the childe of daies age , being adjured in the name of christ , had acquitted him , did not admit , but chose and extort a forme of purgation , to carry burning coales upon his head . with us , m both the species of ordalium lasted evidently till king johns time . and though into that of boyling water men were forced to goe , yet that was but for the meaner sort ; but to carry the three pound weight of red hot iron , which was for the purgation of the persons of better qualitie , was an act , as all the former were , in which a man must of necessitie doe some thing actually himselfe , and bee the executioner of his owne judgement ; which as long as these formes of purgation , and the other by battell , were lawfull , was lawfull also to be done . and in s. dorothaus , who euery where professes a love to that obedience , which himselfe calles indiscreet , you shall reade many prayses given to men , who did not onely forsake themselves , but actually further their destruction ; though not effectually ; which makes no difference , if it be in dangers , which usually men escape not . n he prayseth one fryar , who being by his abbat commanded to returne that night , the waters being risen , committed himselfe to a raging torrent , in such an obedience . and another , who being bid by his abbat , to goe into the towne , where he doubted hee should fall into some tentation , by some spectacle , went but with this protestation , that he hoped not in the protection of god , but in him who sent him . but the most naturall to our present purpose is this ; o that a holy old man seeing his servant mistake poyson for honey , and put it into his broth , eate it neverthelesse without chiding ; and when the servant perceived it , and exclaimed , sir , i have kill'd you , answere , it is all one , for if god would have had mee eate honey , he would have directed thy hand to honey . of the holynesse of joseph of arimathaea , we have testimony enough ; p who being sent by the apostles to preach the gospel , amongst other persecutions , was constrained to drinke poyson : in which there must of necessitie bee such an act , as we dispute of now . how much did q baint andrew contribute to his owne crucifying ? how much saint laurence to his broyling , when he called to the tyrant , this side is enough , turne the other , and then eate ? ] [ r magni quod faciunt , praecipiunt , ] sayes , quintillian . and these acts of men , otherwise esteemed holy , may ever be good warrants and examples to us , when the cause is not prejudged by any greater authoritie , as scripture , or councells , nor that very act accused by any author . but to stay no longer upon examples , amongst casuists i observe the greater number to deny , that it is lawfull for a man condemned , to doe the last and immediate act conducing to death , as the drinking of poyson ; but the acts some what more removed , they agree he may doe . and even this act of drinking poyson , s fra : a victoria defends , to be lawfull . so that amongst them it is not clear , but that a man may do it . yea , in very many cases , it is not onely lawfull to doe as much , without any condemnation , but it is necessary , and by their rules , sinnefull to omit it . for curates must goe to infected houses , to minister the sacraments . and t if a priest enter a wood , where three waite to kill him , and one of them repenting that purpose meet him ; and by way of confession sub sigillo , discover the fault , the priest is bound to goe forward to a certaine death into a wood , rather then by returning to let the others know , that he knew it by confession . so peremptory is their doctrine , how ever their practise be , against revealing confessions . and though perchance this seeme a wanton case , framed upon impossible concurrences , as u soto esteemes of it , yet the reason may have use ; that though selfe-preservation be divine naturall law , and the seale of confession but divine positive law , yet because circumstances are not alike , in this , a publique good shall be preferred before his private life . so that we may doe some acts our selves , which conduceth probably , yea certainly , as farre as humane knowledge can reach , to our destruction : which is the neerest step to the last act of doing it intirely our selves . sect . viii . of which last act , as we spoke whilst we considered the law of nature , and must againe when we come to understand those places of scripture , which seeme to ayme towards it , so before wee conclude this part , of the law of reason , we may fitly present such deductions , comparisons , and consequences , as may justly seeme in reason , to annihilate or diminish this fault . of which , because most will be grounded , either upon the conscience of the doer , or upon the churches opinion of the fact when it is done , wee will onely consider how farre an erring conscience may justifie any act , and then produce some examples of persous guilty of this , and yet canonized by the church , by admission into the martyrologe , and assigning them their feasts , and offices , and vigils , and like religious celebrations . therefore to make no use of a pythagorus example , who rather then hee would offend his philosophicall conscience , and either tread upon the beanes himselfe , or suffer his scholers to speake before their time , delivered up himselfe , and forty of them to his enemies sword . and to avoide the ambages and multiforme entangling of schoolemen ; herein we will follow that which is delivered for the common opinion ; which is , b that not onely a conscience which errs justly probably and bona side , that is , after all morall industry and diligence hath beene used , ( yet i meane not exquisite diligence , but such as is proportionall to the person , and his quality , and to the knowledge which that man is bound to have of that thing , at that time ) is bound to doe according to that mis-information , and mis-perswasion so contracted . but also , if it erre negligently , or otherwise viciously , and mala side , as long as that errour remaines and resides in it , a man is bound not to doe against his conscience . in the first case , if one in his conscience thinke that hee ought to lye , to save an innocent , or that he ought to steale to save a famished man , he is a homicide if he lye not , or steale not . and in the second case , though he bee not bound to any act , yet it is lawful to him then , to omit any thing necessary otherwise . and this obligation which our conscience casts upon us , is of stronger hold , and of straighter band , then the precept of any superiour , whether law , or person ; and is so much juris naturalis , as it cannot be infringed nor altered , beneficio divinae indulgentiae , to use their owne words . which doctrin , as it is every where to be gathered among the casuists , so is it well collected and amassed , and and argued , and confirmed , especially by azorius . if then a man after convenient and requisite diligence , despoiled of all humane affections , and self-interest , and [ sancto bonaee impatientiae igne exardens , ] as paulinus speaks ; do in his conscience beleeve that he is invited by the spirit of god to doe such an act as ionas , abraham , and perchance sampson was , who can by these rules condemne this to be sinne ? and therefore i doubt there was some haste and praecepitation in c cassianus his judgement , though otherwise , a very just esteemer and valuer of works of devotion and obedience ; who pronounces that that apparition of an angell , to hero an eremit , after yeares so intense and earnest attending of gods service , and religious negligence of himselfe , that he would scarse intermit easter day , from his strict fasting , and being now d victoriarum conscientia plenus , ( as the panegyrique saies ) was an illusion of the devill to make him destroy himselfe . yet hero being drawn out of the well into which he had cast himselfe , and living three dayes after , persisted in a devout acknowledgement that it was the spirit of god , which sollicited him to that , and dyed in so constant an assurance and alacrity , that paphnutius the abbat , though at first in some suspence , did not number him inter biathanatos , which were persons reputed vitiously to have killed themselves . nor may it be necessarily concluded , that this act was therefore evill , if it appeared to be from the devill . for e wierus , tells us of a maid whom the devill perswaded to goe such a pilgrimage , and at such an altar , to hear a masse , for recovery of her health . certainly if as f vasquez holds , [ it be not idolatry to worship the devill in an apparition , which i thinke to be god ] it can be no offence to beleeve him , after i have used all meanes to discerne and distinguish : for not onely those rules which are delivered ordinarily to know him by , are apparantly false , which are a difference in his hands or feet , or some notable deformity by hornes , or a tayle , of which g binsfeldius seems confident of the first , and ( h ) menghi of the second . but that rule that god alwaies infuseth or commands good things , if it be understood of that which is good , in the common and naturall course is not alwaies safe , for it held not in abraham , nor the israelites case . therefore though vasquez his first excuse , that such a worship is not idolatry , because by reason of our immediate relation to god , we never arrest nor stop upon the devill by the way , will doe no good in our case of beleeving , yet his other will , which he hath in the same place , that there may be an invincible ignorance , and that in that any exterior act whatsoever , proceeding from a sincere and pure intention of the mind , is an act of true religion . for safelier then the i panegyrick could say to constantine , [ suacuique prudentia deu●… est ] may we say of every mans conscience thus rectified . if therefore they will still turn in their circle , and say , god concurs to no evill , we say nothing is so evill , but that it becomes good , it god command it ; and that this is not so naturally evill , that it requires a speciall commission from god●… ; but as it becomes good , if he commands it , so it becomes indifferent , if he remove the reasons with which the precept against it was conditioned . if they returne to s. augustins two reasons against donatus , whereof the first was , [ we have authority to save thy body against thy will , ] and the second , [ none of the faithfull ever did this act ] we are thereby hastned to the other consideration , how they which have done it , have been esteemed of by the catholique church . but to speake a little in passing of saint augustines second reason , ( for the first hath very little force , since though it may be lawfull to preserve a man willing to die , yet it is not alwaies of merit , nor obligatory ; and therefore k ignatius doth so earnestly dehort the rom●…ns from endeavouring to succour him . and l corona civica which was given to any which had rescued a citizen in the warres , was not given though he produced witnesses of the fact , except the person so rescued confessed that he received a benefit thereby ; ) why doth s. augustine referre donatus in that second reason , to examples . for if donatus had produced any ( as out of credible and authentique history he might very many , and out of scriptures canonick in m st. augustines opinion , he might have alledged the example eleazar , and of rasis , ) saint augustine was ever provided for this retrait , that it was a speciall inspiration , and not to be drawn into consequence or imitation . had it been a good argument in rome for . yeeres , that divorce was not lawfull , because n no example was of it ? or almost for . that a woman might not sue it against her husband , because o till herods daughter there was no example of it ? but now when the church hath thus long persevered , in not only justifying but solemnizing many examples hereof , are not saint augustines disciples guilty of the same pertinacy which is imputed to aristotles followers , p who defending the heavens to be inalterable , because in so many ages nothing had been observed to have been altered , his schollers stubbornly maintain his proposition still , though by many experiences of new stars , the reason which moved aristotle seems now to be utterly defeated ? thus much being spoken by the way of saint augustine , and having purposely sepos'd the examples recorded in the scriptures , for our third part , we will consider some examples registred in the ecclesiastick history . the church whose dignity and constancy it becomes well , that that rule of her owne law , be ever justly said of her self , q [ quod s●…mel placuit amplius displicere non potest ] where new reasons do not interpose , r celebrates upon the . of february the birth , ( that is the death , of the virgin and martyr appollonia ; who , after the persecutors had beat out her teeth , and vexed her with many other tortures , when she was presented to the fire , being inflamed with a more burning fire of the holy ghost , broke from the officers hands , and leapt into the fire . for this act of hers many advocates rise up for her , and say , that either the history is not certain , ( yet the authors are beda , usuardus , ado , and ( as barronius sayes ) latinorum caeteri ) or else , s says sayr , you must answer that she was brought very neer the fire , and as good as thrown in : or else that she was provoked to it by divine inspiration . but , but that another divine inspiration , which is true charity , moved the beholders then to beleeve , and the church ever since to acknowledge , that she did therein a noble and christian act , to the speciall glory of god , this act of hers , as well as any other , might have been calumniated to have been done , out of wearinesse of life , or fear of relapse , or hast to heaven , or ambition of martyrdome . the memory of t pelagia , as of a virgin and martyr , is celebrated the ninth of june . and though the history of this woman suffer some perplexity , and giue occasion of doubting the truth thereof , ( for ambrose says , that she and her mother drownd themselves ; and chrysostome that they slung themselves downe from a house top . and baronius saw this knot to be so hard to unentangle , that he says , [ quid ad hac dicamus , non habemus ] ) yet the church , as i said , celebrates the act , as though it were glad to take any occasion , of approving such a courage in such a cause , which was but preservation of chastity . [ u their martyrdome saith saint augustine was ever in the catholique church frequented veneratione celeberrima . ] and x saint ambrose , when his sister marcellina , consulted him directly upon the point , what might be thought of them who kill themselves in such cases , ( and then it is agreed by all that the opinions of the fathers are especially to be valued , when they speake of a matter , not incidently or casually , but directly and deliberately ) answers thus , [ we have an example of such a martyrdome in pelagia ] and then he presents her in this religious meditation , [ let us die , if we may have leave , or if we be denied leave , yet let us die . god cannot be offended with this , when we use it but for a remedy ; ] and our faith takes a way all offence . here is no difficulty : for who is willing to dye , & cannot , since there are so many waies to death ? i will not trust my hand least it strike not home : nor my breast , least it withdraw it selfe : i will leave no escape to my flesh , for we can dve with our own weapons , and without the benefit of an executioner . and then having drest her selfe as a bride , and going to the water , here , sayes she , let us be baptized ; this is the baptisme where sinnes are forgiven , and where a kingdome is purchased : and this is the baptisme after which none sinnes . this water regenerates ; this makes us virgines , this opens heaven , defends the feeble , delivers from death , and makes us martyrs . onely we pray to god , that this water scatter us not , but reserve us to one funerall . then entred they as in a dance , hand in hand , where the torrent was deepest , and most violent . and thus dyed , ( as their mother upon the bank called them ) [ these prelates of virginitie , captaines of chastitie , and companions in martyrdome . ] and before ambrose , we finde y eusebius to have been of the same perswasion , who thus produces the mother encouraging them ; [ you know how i have brought you up , in the feare of god ; and shall your nakednesse , which the publike ayre hath not ha●… leave to see , now be prostituted in the stewes ? have not so little faith in god , as to feare death , despise not chastity so much , as to live with shame ; but with a pure and chaste death condemne this world . and so , deluding their keepers , as though they withdrew for naturall necessities , they drowned themselves . ] all authors of that time are so profuse in the praise of this fact , that it is just to say thereof , as z pliny sayes of nervaes adopting trajane , [ it was impossible it should have pleased all when it was done , except it had pleased all before it was done . ] for no author , that i have lighted upon , diminished the glory of these and such other , untill saint augustine out of his most zealous and startling tendernesse of conscience , began to seeke out some waies , how these selfe-homicides might be justified , because he doubted that this act naturally was not exempt from taxation . and yet ever hee brings himselfe to such perplexitie , as either he must defend it , and call in question , the authority of a generall consonance of all times and authors , or retire to that poore and improbable defence , that it was done by divine instinct . which can very hardly be admitted in this case , where not their religion but onely their chastitie was solicited and attempted . nor can saint ambrose , or eusebius be drawn to that opinion of especiall divine instinct , because speaking ex animo , though in the mothers person , they incite them to it with reasons from morrall vertues . yet saint augustines example , ( as it prevailes very much , and very justly for the most part ) hath drawne many others since to the like interpretation of the like acts . for when the kingdome of naples came to bee devided betweene ferdinand the fifth , and lewis the twelfth , the french army being admitted into capua , upon condition to do no violence , amongst many outrages , a virgin not able to escap the fury of a licentious souldier , offered for ransome to lead him to treasure : and so tooke advantage of a place in the wall , to fling her selfe into the river . [ which act , a sayes pedraça , we must beleeve to be done by divine inspiration , because god loves chastity now as well as ever he did . ] which escape every side may finde easie , if being pressed with reason they may say , as peter martyr doth of the egyptian midwives , and of rahab , and such , b [ if they did lye , they did it , impulsu dei. ] but as our custome hitherto hath been , let us depart from examples to rules ; though concurrence of examples , and either an expresse or interpretative approbation of them , much more such a dignifying of them , as this , of the whole church , and of catholike authors approved by that church , bee equivalent to a rule . and to ease the reader , and to continue my first resolution of not descending into many particulars , i will onely present one rule , but so pregnant , that from it many may be derived ; by which , not onely a man may , but must doe the whole and intire action of killing himselfe ; which is , to preserve the scale of confession . for though c the rule in generall bee , [ that if a spider fall into the chalice , the wine may be changed , because , nihil abominabile debet sumi occasione hujus sacramenti . ] and so d it may , if the priest after consecration come to the knowledge that the wine is poysoned , [ ne calix vitae vertatur in mortem ; ] yet e if hee know this by confession , from his assistant , or any other , and cannot by any diversion , nor disguise , escape the discovering , that this was confessed to him , without drinking it , if it bee poyson , he m●…st drinke it . but because men of more abundant reading , active discourse , and conclusive judgement , will easily provide themselves of more reasons and examples , to this purpose ; it shall satisfie me , to have awakened them thus much , and shewed them a marke to direct their meditations upon . and so i may proceed to the third part , which is of the law of god. the third part. of the law of god. distinction i. sect . i. that light which issues from the moone , doth best represent and expresse that which in our selves we call the light of nature ; for as that in the moone is permanent and ever there , and yet it is unequall , various , pale , and languishing , so is our light of nature changeable . for being at the first kindling at full , it wayned presently , and by dedeparting further and further from god , declined by generall sinne , to almost a totall eclipse : till god comming neerer to us first by the law , and then by grace , enlightned and repayred it againe , conveniently to his ends , for further exercise of his mercy and justice . and then those artificiall lights , which our selves make for our use and service here , as fires , tapers , and such resemble the light of reason , as wee have in our second part accepted that word . for though the light of these fires and tapers be not so naturall , as the moone , yet because they are more domestique , and obedient to us , wee distinguish particular objects better by them , then by the moone ; so by the arguments , and deductions , and conclusions , which our selves beget and produce , as being more serviceable and under us , because they are our creatures ; particular cases are made more cleare and evident to us ; for these we can be bold withall , and put them to any office , and examine , and prove their truth , or likeliehood , and make them answere as long as wee will aske ; whereas the light of nature , with a solemne and supercilious majestie , will speake but once , and give no reason , nor endure examination . but because of these two kindes of light , the first is to weake , and the other false , ( for onely colour is the object of sight , and we not trust candlelight to discerne colours ) we have therefore the sunne , which is the fountaine and treasure of all created light , for an embleme of that third best light of our understanding , which is the word of god. a mandatum lucerna , & lex lux , ] sayes solomon . but yet b as weake credulous men , thinke sometimes they see two or three sunnes , when they see none but m●…teors , or other apparance , so are many t●…ansported with like facilitie or dazeling , that for some opinions which they maintaine , they think they have the light and authority of scripture , when , god knowes , truth , which is the light of scriptures , is divine truely under them , and removed in the farthest distance that can bee . i●… any small place of scripture , mis-appeare to them to bee of use for justifying any opinion of theirs ; then ( as the word of god hath that precious nature of gold , that a little q●…antity thereof , by reason of a faithfull tenacity and ductilenesse , will be brought to cover . times as much of any other mertall , ) they extend it so farre , and labour , and beat it , to such a thinnesse , as it is scarce any longer the word of god , only to give their other reasons a little tincture and colour of gold , though they have lost all the waight and estimation but since the scripture it self teaches , c [ that no proph●…cie in the scripture , is of private interpretation , ] the whole church may not be bound and concluded by the fancie of one , or of a few , who being content to enslumber themselves in an opinion , and lazy prejudice , dreame arguments to establish , and authorize that . a d professed interpreter of dreames , tells us , [ that no dreame of a privat●… man may be interpreted to signifie a publike businesse , ] this i say , because of those places of 〈◊〉 , which are aledged for the doctrin which we now examine , scarce any one , ( except the precept , thou shalt not kill ) is offered by any two authors . but to one , one place , to another , another seemes directly to governe in the point , and to me , ( to allow truth her naturall and comely boldnesse ) no place , but that seemes to looke towards it . and therefore in going over all those sentences , which i have gathered from many authors , and presenting convenient answers and interpretations thereof , i will forbeare the names of those authors , who produced them so impertinently , least i should seeme to discover their nakednesse , or insimulat them even of prevarication . if any divine shall thinke the cause , or persons injured herein , and esteeme me so much worth the reducing to the other opinion , as to apply an answer hereunto , with the same charitie which provoked me , and which , i thanke god ha●…h accompanied me from the beginning , i beseech him , to take thus much advantage from me and my instruction , that he will doe it without bitternesse . he shall see the way the better , and shew it the better , and saile through it the better , if he raise no stormes . such men , e as they are [ fishers of men , ] so may they also hunt us into their nets , for our good . but there is perchance , some mystique interpretation belonging to that f canon which allowes clergy men to hunt ; for they may doe it by nets and snares , but not by dogges ; fo●… clamour and bitings are forbidden them . and i have been sorry to see , that even beza himselfe , writing against an adversary , and a cause equally and extreamely obnoxious , onely by allowing too much fuell to his zeale , enraged against the man , and neglecting , or but prescribing in the cause , hath with lesse thoroughnesse and satisfaction , then either became his learning and watchfulnesse , or answered his use and custome , given an answer to ochiu●… booke of polygamy . distinction ii. sect . i. in all the iudiciall , in all the ceremoniall law delivered by moses , who was the most particular in his lawes of any other , there is no abomination , no mention of this selfe-homicide . he teacheth what we shall , and shall not , eate , and weare , and speake , and yet nothing against this . sect . ii. but the first place that i find offered against it is , in genesis . [ i will require your bloud wherein your lives are , at the hand of every beast will i requireit ; and at the hand of man , even at the hand of a mans brother will i require the life of man ; who so sheddeth mans bloud , by man shall his bloud be shed . ] and this place a very learned man of the reformed church , sayes , the jewes understand of selfe-homicide . but sh●…ll wee put our selves under the iewes yoake , a [ that if we finde in the rabbins , things contrary to nature , wee must dare to accuse nothing but our owne weakenesse , because their word is gods word , and if they contradict one another , yet both are from god. ] b lyra who seldome departs from the iewes , in matters not controverted between them , and us , toucheth upon no such exposition ; yet hee expounds it more then one way , and with liberty enough , and farre straying . and c emanuel sâ , who in his notes is more curious , and superstitious , in restoring all the hebraismes , and oftentimes their interpretations , then perchance that church would desire at his hands , offers at no other sense then the words present . nor ●…an selfe homicide fall within the commination and 〈◊〉 of that law , for how can the magistrate shed his bloud , who hath killed himselfe ? sect . iii. the next is in de●…eronomie : [ i kill , and i give life . ] our of which is concluded , that all authority of life and death is from god , and none in our selves . but shall we therefore dare to condemne utterly , all those states and governments , where fathers , husbands , and masters , had jurisdiction over children , wives , and servants lives ? if we dare , yet how shall we defend any magistracy , if this be so strictly accepted ? and if it admit exceptions , why may not our case be within those ? howsoever that this place is incongruously brought , appears by the next words , [ there is not any that can deliver from my hand ] or this being a verse of that divine poem , which god himselfe made and delivered moses , as a stronger and more slippery insinuation and impression into the isr●…lites hearts , then the language of any law would make , expresses onely that the mercies and judgements of god , are safe and removed from any humane hinderance , or interruption . so a in another gratulatory song made by samuels mother , the same words are repeated , [ the lord killeth and maketh alive , ] and this because god had given her a son , when she was past hope . that place also in tobit b is fitly paraleld with this , [ he leadeth to hell , and bringeth up , no●… is there any that can avoid his hand . ] and can these two places be detorted to their purpose , that none but god may have jurisdiction over our temporall life ? or c that place of the book of wisdome , which is also ever joyned , as of the same signification with these , [ for thou hast the power of life , and death ] which is spoken of his miraculous curing by the brazen serpent . so that all these foure places have one respect and ayme , and none of them look towards our question . sect . iiii. in the order of the divine books , the next place is produced out of job , [ militia est vita hominis super terram . ] for , though our translation give it thus , [ is there not an appointed time to man upon earth ? ] yet the latine text is thus cited to this purpose , by some not addicted to the vulgat edition , because it seems in latine better to afford an argument against self homicide . for therupon they infer , that we may not depart at our own pleasure from the battell . but because onely the metaphor and not the extending of it , nor inference upon it , is taken out of the scripture , it brings no strong obligation with it , nor deserves much earnestnesse in the answer , yet to follow him a little in his allusion , a [ a souldier may by law , be ignorant of the law , and is not much accusable if he transgresse it . ] and by b another law , 〈◊〉 [ o●… souldier whose presence is necessary for the safeguard of the army , may be absent cau●… reipub. and being absent , his absence shall be interpreted to be so . ] and c even to those which killed themselvs in the army , we noted before in the second part , that the lawes were not severe , if they had any colour of just cause : so that this figurative argument profits then nothing , especially being taken from this place where the scope of job was to prove that our felicity and end upon which our actions are bent , is not in this li●…e , but as wars work to peace , so we labour here to death , to that happines which we shall have after . and therfore whosoever were author of that letter which hath d christs name to abgarus , doth not make christ say , that when he hath done that for which he was sent hither , he will come to him , and take his offer of halte his kingdome , but that when he hath done , he will returne to him which sent him : that is he will die , so that if either side have advantage by this place of job , we have it . sect . v. and by the other place of job much more , which is , [ therefore my soule chuseth rather to bee strangled , and to die , then to be in my bones . ] hereuupon they infer , that if it might have been lawfull to die so , job would have done it . but besides that the wretched poverty and feeblenesse of this manner of negative arguments , iob did it not , therefore he might not do it , we may perceive by the whole frame of the history , that god had chosen him for another use , and an example of extream patience . so that for any thing that appears in iobs case , he might not lawfully doe it , because he could propose nothing but his own eas●… . y●…t iob whose sanctity i thinke it facriledge to diminish , whether he were a person or personate in their confession strayed thus farre towards killing himself●… , as to wish his death , and curse his birth ; for his whole third chapter is a bitter and malignant invective against it , and a violent wishing of his own death . a sextu●… sexens●… gives an answer for him so literall , as it can admit or reach to no sense , which is , [ that cursing his birth day which then was past , he cursed nothing . ] and b saint gregory gives an answer so mysticall , as no s●…nse can reach to it , which is , [ that there is a second bi●…th into sinne in this world , and job cursed his entrance into that . ] and so because these words might bee readily taken for an inordinate wishing of death ; gregory provides them also a mysticall interpretation , for the latine reading it thus , [ 〈◊〉 〈◊〉 anima me●… , ] he saye , [ this was suspendium spi●…ituale which was but an elevation of the minde ; as s. paul said , christe crucifixu●… sum cru●… ] but besides that this escape will not serve , when the originall word is considered , and that the next verse is , desperavi , 〈◊〉 ultra vivam ] in the twentieth verse , he chides god by the name of [ o thou preserver of man ] as being angry that he preserved him , [ being now a ●…rthen to himselfe , and would not leave him alone , whilst he might swallow his spittle . ] and he ends that chapter thus , [ if th●…n se●…kest me in the 〈◊〉 , i shall not be found . ] this i say , onely to show that one whom none hath exceeded in 〈◊〉 , may without any de●…ortion of his words , be argued to have step farr●… towards a purpose of killing himselfe . who list to give any other construction to his words shall not displease me , nor impaire the strength of our 〈◊〉 . and though i confesse , i have not read any to expound these word●… of iob directly thus , and though . i know the opinion in generall of his despairing , be thus i much discredited , that it is held by the 〈◊〉 , yet , besides that , it is not just ●…or ingenuous , to condemn all that a conde●…nd man says , ( for even a leprous man may have one hand clean to take and give withall . and s. hier. is inexcusable , in that point of his slippery zeal , in his behaviour towards 〈◊〉 , y●…a the tr●… councell it selfe is obnoxious therein , for condemning names of authors , and not books . besides this i say , the anabaptists differ from me in their end and purpose , for they impute despaire to iob , onely to infirme the authority of the booke , which scismatically they labour to rent from the canon of scripture : but i justly with the consent of all christian churches admitting it for such say that job might keep his sanctity and the book his dignity , and yet he might have a purpose to kill himselfe . for very many reverend authors in the reformed church , not rashly to be fors●…en , have imputed to our most bless●…d saviour , as neer approaches to a more dangerous kind of despaire , then we impute to iob , without diminishing him , or his scriptures . sect . vi. i finde also another place . of job obtruded . [ skin for skin , and all that ever i a 〈◊〉 ●…ath will he give for life . ] from which words they argue a naturall love in us to this life . let it be true , ( though the devill say it , for the words are his ) that our sensitive nature is too indulgent to this life , ( though i feare i have offended and furfetted you in the first part with examples of meer naturall and sensitive men , which have chosen death , ) yee will that prove that our reasonable nature may in no ●…afe correct that enormity ? this is as strong against gods outward calling us to him by sicknesse , or persecution , as against any such inward motions . sect . vii . as unproperly , and unprofitably to their ends and purpose , do they offer that place of ecclestasticus , [ non est census supra censum falutis corporis , ] which i place here , though out of order , because of the affinity betweene this place , and the last , and that one answer , is , at least , enough for them both . for , tho●…gh this place may prove that wee naturally love this body , ( yet it is not of the fafety of the body , as it all men desired that the body might live , but it is of bodily health whilst it doth live , ) yet it proves not , that wee may in no case abandon it . sect . viii . the most proper , and direct , and strongest place is the commandement ; for that is of morall law , [ thou shalt not kill ; ] and this place is cited by all to this purpose . but i must have leave to depart from a s. augustines opinion here , who thinks that this commandement is more earnestly bent upon a mans selfe , then upon another ; because here is no addition , and in the other , there is , [ against thy neighbour , ] or certainely , i am as much forbid by that commandement to accuse my selfe falsely , as my neighbour , though onely he be named . and by this i am as much forbid to kill my neighbour as my selfe , though none be named . so , as it is within the circuit of the command , it may also bee within the exceptions thereof . for though the words be generall , thou shall not kill , we may kill beasts ; magistrates may kill men ; and a private man in a just warre , may not onely kill , contrary to the sound of this commandement , but hee may kill his father , contrary to another . when two naturall lawes contrary to one another occurre , we are bound to that which is strictioris vin●…li . as all lawes concerning the honour of god , and faith , are in respect of the second table , which is directed upon our neighbour by charitie . if therefore there could bee a necessity , that i must doe an act of idolatry , or kill , i were bound to the later . by which rule if perchance a publique exemplary person , which had a just assurance that his example would governe the people , should be forced by a tyrant , to doe an act of idolatry , ( although by circumstances he might satisfie his owne conscience , that he sinned not in doing it . ) and so scandalize and endanger them , if the matter were so carried and disguised , that by no way he could let them know , that he did it by constraint , but voluntarily , i say , perchance he were better kill himselfe . it is a safe rule , [ a iury divino derogani non potest , nisi ipsa derogatio suri divino conste●… . ] but since it is not thought a violating of that rule , [ b to kill by publique authority or in a just warre , or defence of his life , or of anothers . ] why may not our case be as safe and innocent ? if any importune me to shew this priviledge , or exemption of this case from the commanment , i may with c sotus retort it , and call for their priviledge to kill a day thiefe , or any man in defence of another . and as these lawes may be mediately and secondarily deduced from the conformity of other lawes , and from a generall authority which god hath afforded all soveraignes , to provide as necessities arise ; so may our case bee derived as well from that necessary obligation which lyes alwayes upon us , of preferring gods glorie above all humane respects . so that we cannot be put to shew , or pleade any exemption , but when such a case arises , wee say that that case never was within the reach of that law. which is also true of all the other which we called exemptions before . for , whatsoever might have beene done before the law , as this might , if it be neither against nature , nor justice , from both which we make account that wee have acquitted it , ) upon that , this commandement never fell , not extended to it . sect . ix . i have found also a place urged out of the booke of wisdome , which is , [ seeke not death in the errour of your life . ] which being ever coupled with another place in deuteronomie , by collation of the two places it appeares , that that which is forbidden there , is idolatry , and by death is meant the second death , or the way to it . and so this distinction which was intended for the places cited from the books of the old testament , shall here have an end ; and to the next we allow those of the new. distinct. iii. sect . i. of which the first that i have observed is in matthew when the devil tempts christ thus , [ if thou be the son of god , cast thy self downe . ] with all expositors i confesse , this was a temptation to vain glory , and therefore most appliabl to our case , where we make account , that we work somwhat to the service of god , and advancement of his glory , when we allow this to be done ; and it is a very slippery passage , and a devout man were out of the nature of devotion , 〈◊〉 to erre that way , then a worldly , but that the ha●…d of god is extended to the protection of such . but directly this place will not shake , nor attempt our proposition , for though christ would not satisfie the devill , nor discover himselfe , yet he did as much whe●… it conduced to his owne ends , as the devill tempted him to in this place , or the other ; both in changing the species and nature of water into wine , and in exposing himselfe to certaine danger when he walked upon the waters . christ refused no difficultie , nor abstained from miracles , when he knew he profited the beholders ; nor doe i say , that in any other case , then when we are probably and excusably assured , that it isto a good end , this may be lawfull to us . sect . ii. the next place is in the acts of the apostles . [ the keeper of the prison drew out his sword , and would have killed himselfe , supposing the prisoners had beene gone ; but paulcryed , doe thy selfe no harme , for we are all here . ] to which i say , that by the same spirit by which paul being in the inner prison in the darke , knew what the keeper thought , and what hee was about to doe without , hee knew also gods purpose to be glorified in the conversion of him and his family ; and therefore did not onely reclaime him from that purpose , which was inordinate , and for his owne sake , to escape punishment , ( in which yet wee may observe how presently mans nature inclines him to this remedy ) but also forbears to to make his benefit of this miracle , and to escape away : and so , though he rescue the keeper , he betrayes himselfe . and therefore calvin upon this place makes to himselfe this objection , [ that paul seeing all his hope of escape to consist in the death of the keeper , neglected that way of liberty which god offered him , when he restnained the keeper from killing himselfe . ] and he answers it onely thus , [ that hee had a conscience and insight into gods purpose and decree herei●… ] for otherwise , if he had not had that ( which very few attaine to have ) it seemes he ought to have permitted the keeper to proceed , to facilitate thereby his way of escaping . sect . iii. which also inferres some answer to another place of saint paul , where hee delivers and discharges himselfe , and his fellow apostles , of having taught this doctrine , [ that a man might doe evill , that good might come thereof . ] and consequently it is well and by just collection pronounced that he forbids that doctrine . and we also humbly subscribe to that rule , and accept it so , as saint paul intends it ; that is , in things which nature , and not circumstance makes evi●…l . and in these also , when any such circumstance doth make them evill , as another circumstance to the contrary doth not praeponderate and over-rule this . this therefore we must have liberty to enlighten with a larger discourse . of the evils which seeme to us to bee of punishment , of which kind death is , god ever makes others his executioners ; for the greatest of all , though it be spirituall , which is induration , is not so wrought by god himselfe immediately , as his spirituall comforts are , but occasionally , and by desertion . sometimes in these god imployes his angels , sometime the magistrate , sometimes our selves . yet all which god doth in this life by any of these , is but physicke : for a ●…n excaecation and induration is sent to further salvation in some , and inflicted medicinally . and these ministers and instruments of his , are our physitians , and wee may not refuse any bitternesse , no not that which is naturally poyson , being wholesomely corrected by them : for as in b cramps which are contortions of the sinewes , or in tetars , which are rigors and stiffenesses in the muscles , wee may procure to ourselfe a fever to thaw them , or we may procure them in a burning feaver , to condense and attemper our bloud againe , so in all rebellions and disobediences of our flesh , wee may minister to our selves such corrections and remedies , as the magistrate might , if the fact were evident . but , because though for prevention of evill , wee may doe all the offices of a magistrate upon our selves , in such secret cases , but whether we have that authority to doe it after or no , especially in capitall matters , is disputable , and at this time , wee need not affirme it precisely , i will examine the largenesse of that power no farther now . but descend to that kinde of evill , which must of necessity be understood in this place of paul ? which is , that we account naturally evill . and even in that , the bishops of rome have exercised their power , c to dispence with bigamy , which is in their doctrine directly against gods commandement , and therefore naturally evill . so did d nicholas the fift , dispense with a bishop in germany , to consult with w●…tches , for recovery of his health ; and it were easie to amasse many cases of like boldnesse . in like manner e the imperiall law tollerates vsurie , prescription , mala fidei , and deceit ad medium , and expressely allowes f witchcraft , to good purposes . [ conformably to which law , paracelsus sayes , it is all one whether god or the devill cure , so the patient be well . ] and so the g canons have prescribed certain rules of doing evill , when we are overtaken with perplexities , to chuse the least , of which h s gregory gives a naturall example , [ that a man attempted upon a high wall , and forced to leape it , would take the lowest place of the wall . ] and agreeably to all these , the k casuist say , [ that in extreame necessitie , i si●… not if i induce a man to lend me mony upon usury : and the reason is , because i incline him to a lesse sinne , which is usury , when else he should be a h●…icide , by not releiving me . ] and in this fashion l god him selfe is said to work evill in us , because when our heart is full of evill purposes , he governs and disposes us rather to this then to that evill , wherin though all the vitiousnesse be ours , and evill , yet the order is from god , and good . yea , he doth positively encline one to some certain evill thus , that he doth infuse into a man some good thoughts , by which , he , out of his vitiousnesse takes occasion to thinke he were better doe some other sinne then that which he intended . since therefore all these lawes and practises concurre in this , that we sometime doe such evill , not onely for expresse and positive good , but to avoid greater evill , all which seems to be against this doctrine of s. paul. and since , whatsoever any humane power may dispence withall in us , we , in extream necessity , in impossibility of recourse to better counsell , in an erring conscience , and in many such cases , may dispence with our selves , ( for that canon of duo mala , leaves it to our naturall reason , to judge , and value , and compare , and distinguish betweene those two evills which shall concurre . ) and since for all this , it is certaine , that no such dispensation from another , or from my selfe , doth so alter the nature of the thing , that it becomes thereby the more or the lesse evill , to mee there appeares no other interpretation safe , but this , that there is no externall act naturally evill ; and that circumstances condition them , and give them their nature ; as scandall makes an indifferent thing hainous at that time , which , if some person go out of the roome , or winke , is not so . the law it sel●…e , which is given us as a light , that we might not stumble , and by which we see , not what is evill naturally ( for that we see naturally , and that was so even , to us , before the law declared it ) but what would bee evill ( that is produce evill effects , ) if we did it at that time , and so circumstanced , is not absolutely good , but in such measure , and in such respects , as that which it forbids is evill . and therefore m picus comparing the law , to the firmament , ( as moses accepts the word ) as he observes , that the second day , when god made the firmament , he did not say , that it was good , as he did of every other days work ; and yet it was not evill , ( for then saith picus , it could not have received the sunne , as if it had beene good , it had not needed it . ) so he reprehends the manichees , for saying that the law was evill , yet he sticks to that of n ezechiel , that it was not good . that evill therefore which by this place of s. paul is forbidden , is either acts , of infidelity , which no dispensation can deliver from the reach of the law , or els , such acts as being by our nature , and reason , and approbation of nations reputed evill , or declared by law or custome to be such , because of there ordinary evill effects , doe cast a guiltines upon the doer , ordinarily , and for the most part , and ever except his case be exempt and priviledged . this moved chrysostome , ( whom i cited before ) to think a●…ly , and a consent to adulttery , not evill in sarah : and this rectified s. augustines squeamishnes so farre , as to leave us at liberty , to think what we would of that wifes act , which to pay her husbands debt , let out her self one night . for if any of these things had been once evill naturally , they could never recover of that sicknesse ; but ( as i insinuated before ) as those things which we call miracles , were written in the history of gods purpose , as exactly , and were as certainly to come to passe , as the rising and setting of the sunne , and as naturally , in 〈◊〉 compagine naturae , ( for there is no interlining in that book of god : ) so in that his eternall register where he foresees all our acts , he hath preserued and defended , from that ordinary corruption of evill purpose , of inexcusable ignorance , of scandall , and of such other inquinations of indifferent things , ( as he is said to have done our b. lady from originall sinne in her inanimation , ) some of those acts of ours , which to those who do●… not studiously distinguish circumstances , or see not the doers conscience , and testimony of gods spirit , may at the first tast have some of the brachishnes of sin . such was o moses killing of the egyptians ; for which there appears no especiall calling from god. but because this falls not often : s. paul would not embolden us , to do any of those things which are customarily reputed evill . but if others be delighted with the more ordinary interpretation of this place , that it speaks of all that which we call sinne , i will not refute that interpretation , so they make not the apostles rule , ( though in this place this be not given properly and exactly for a rule ; ) more strickt than the morall praecepts of the decalogue it self , in which , as in all rules there are naturally included and incorporated some exceptions , which if they allow in this , they are still at the beginning ; for this case may fall within those exceptions . otherwise , that the generall application of this rule , is not proper , as by infinite other places , so it appears evidently by that in p bellarmine , where he says , that by reason of this rule , a man may not with neglecting a poore neighbour , adorne a church ; yet there are a great many cases , wherein we may neglect this poore neighbour ; and therefore that is not naturally evill . and certainly whosoever is delighted with such arguments , and such an application of this text , would not only have objected this rule to lot , when he offered his daughters , ( for there it might have colour ) but would have joyned with iudas , when the woman anointed christ ; and have told her , that allthough the office which shee did were good , yet the wast which shee made first , was evill , and against this rule . sect . iiii. the same apostle doth in divers other places use this phrase , that we are the temples of the holy ghost ; and from thence is argued , that it is an unlawfull sacriledge to demolish or to deface those temples . but wee are so the temples of god , as we are his images ; that is , by his residing in our hearts . and who may doubt , but that the blessed soules of the departed , are still his temples , and images : even amongst heathens , those temples which were consecrated to their gods , might in cases of publique good or harme , be demolished , and yet the ground remaine sacred . and in the two first places , is one●… a dehortation from polluting our hearts , which are gods temples , with idolatry , o●… other sinne . in the other place he calles our materiall body , the temple : and he makes it to us an argument that we should flye from fornication , because therein wee trespas against our owne body . and so here arises a double argument , that we may not doe injurie to our owne body , neither as it is ours , nor as it is gods. in the first of these then , he sayes , [ a fornicator sinnes against , his body ; ] for as hee sayd two verses before , [ hee makes himselfe one body with an harlot , ] and so hee diminishes the dignity of his owne person . but is it so , in our case ? when he withdrawes and purges it from all corruptions , and delivers it from all the inquinations , and venime , and maligne machinations of his , and gods adversaries , and prepares it by gods insinuation and concurrence , to that glory , which without death , cannot bee attained . is it a lesse dignitie , that himselfe bee the priest of god , and that himselfe be the sacrifice of god , then that he be the temple ? but sayes paul , [ a your body is the temple of god , and you are not your owne . ] but saies calvine here , you are not so your owne , that you may live at your owne will , or abuse your body with pollutions and uncleannesse . our body is so much ●…r owne , as we may use it to gods glory , a●… it is so little our owne , as when hee is pleased to have in , we doe well in resigning it to him , by what officer soever he accept it , whether by angell , sicknesse , persecutron , magistrate , or our selves . onely bee carefull of this last lesson , in which hee amasses and gathers all his former doctrine , [ b glorifte god in your body , and in your spirit , for they are his . ] sect . v. the place of the ephesians hath some assinity with this ; which is , [ but let us follow 〈◊〉 〈◊〉 in love , and in all things grow up into him , which is the head , that is christ , till we are all met together , unto a perfect man. ] by which wee receive the honour to be one body with christ our head ; which is a after more expressely declared . [ we are members of his body , of his flesh , and of his bone . ] and therefore , they say , that to withdraw our selves , which are limmes of him , is not onely homicide of our selves , who cannot live without him , but a paricide towards him , who is our common father . but as in fencing , passion layes a man as open , as unskilfulnesse , and a troubled desire to hitt , makes one not onely misse , but receive a wound ; so out of an inordinate fervour , to strike home , hee which alledgeth this place , over-reacheth to his owne danger ; for onely this is taught herein , that all our growth and vegetation : flowes from our head , christ. and that he hath chosen to himselfe for the perfection of his body , limmes proportionall thereunto , and that , as a soule through all the body , so this care must live , and dwell in every part , that it be ever ready to doe his proper function , and also to succour those other parts , for whose reliefe or sustentation it is framed , and planted in the body . so that herein there is no litterall construction to be admitted , as though the body of christ could be imperfited , by the removing of any man. for , as from a tree , some leaves passe their naturall course and season , and fall againe being withered by age , and some fruits are gathered unripe , and some ripe , and some branches which in a storme fall off , are carryed to the fire ; so in this body of christ , the church , ( i meane that which is visible ) all these are also fulfilled and performed , and yet the body suffers no maims , much lesse the head any detriment . this place therefore is so farre from giving encouragement to any particular man to be carefull of his owne well being , as the expositors ( of what perswasion soever in controverted points ) accept from hence an argument , that for the establishing , and sustentation of the whole body , a man is bound to depart with all respects to himselfe , and give his life to strengthen them which are weake . and this place , as a common conduit head hath affoorded justification for martyrdomes , for pestilent visitations , and for all those desertions of our selves , and of our naturall right of preserving our selves , which wee had occasion to insist upon before . sect . vi. as therefore that construction doth well consist with those words , so doth it also with the words in the next chapter , [ no man ever hated his owne flesh , but nourished it , &c. ] of which hate , because we are to speake when wee come to christs commandement of hating our life , we will here onely say , with a marlorate upon this place , [ he hates not his flesh , who hates the desires thereof , and would subject it to the spirit : no more then a goldsmith hates that gold , which hee casts into a furnace to purifie , and reduce to a better fashion . ] and , because out of the armory of scripture i have not found that they take any better weapons , nor any more , we may here end this distinction . distinction iv. sect . . in the next our busines is , to try of what force and proofe their armes are against their adversaries forces . of which we shall oppose two sorts ; the first naturall and assured subjects , which are , reasons arising naturally from places of scripture , and these , in this distinction ; the other , examples , as auxiliaries . for though we rely not upon them , yet we have this advantage in that kind , that our aduersaries can make no use , nor profit of examples . and therefore that answer which both peter martyr , and lavater from him make , that we must not live by examples , and that if examples proved any thing they had the stronger side , ( that is , there have beene more men which have not killed themselves , then which have , ) may well seeme from p●…rem pro●…inesse , and lazinesse , and impossibillity of better defence , to have too much allay , to be currant . to prepare us therefore to a right understanding , and application of these places of scripture , we must arrest awhile vpon the nature , and degrees , and effects of charity ; the mother , and forme of all vertue ; which shall not onely lead us to heaven , ( for faith opens us the doore ) but shall continue with us when we are there , when both faith , and hope , are spent and uselesse . we shall no where find a better pourtrait of charity , then that which s. augustine hath drawne : she loves not that which should not be loved ; she neglects not that which should be loved ; she bestows not more love upon that , which deserves lesse ; nor doth she equally love more and lesse worthines ; nor upon equall worthines , bestow more and lesse love . a to this charity the same blessed and happy father , proportions this growth . [ inchoated , increased , growne great , and perfected , and this last is , saith he ; when in respect of it , we contemne this life ] and yet he acknowledgeth a higher charity then this . for b p. lombard allowing charity this growth , [ beginning , proficient , perfect , more , and most perfect . ] he cites c s. augustine who calls [ that perfect charity to be readie to dy for another . ] but when he comes to that , then which none can be greater , he says then , the apostle came to d cupto dissolvi . for as [ e one may love god , with all his heart , and yet he may grow in that , and love god more with all his heart , for f the first was commanded in the law , and yet g counsail of perfection was given to him , who said that he had fullfilled the first commandement , ] so as s. augustine found a degree above that charity , which made a man paratum ponere which is cupere , so there is a degree above that , which is to doe it . this is that vertue , by which h martyrdome , which is not such of it self , becomes an act of highest perfection . and this is that vertue , which i assureth any suffering which proceeds from it to be infallibly accompanied with the grace of god. vpon assurednes therefore , and testimony of a rectified conscience , that we have a charitable purpose , let us consider how farre we may adventure upon authority of scripture in this matter which we have in hand . sect . . first therefore by the frame and working of saint pauls argument to the corinthians , [ though i give my body that i be burned , and have not love , it 〈◊〉 nothing . ] these two things appeare evidently . first , that in a generall notion and common reputation , it was esteemed a high degree of perfection to dye so , and therefore not against the law of nature . and secondly , by this exception , ( without charity ) it appeares , that with charity it might well and profitably be done . for the first , if any thinke that the apostle here takes example of an impossible thing , as when it is sayd , [ if an angel from heaven teach other doctrine , ] he will , i thinke , correct himselfe , if he consider the former verses , and the apostles progresse in his argument ; wherein to dignifie charity , the most that hee can , hee undervalues all other gifts , which were there ambitiously affected . for eloquence he sayes , it is nothing to have all languages , no not of angels ; which is not put literally , for they have none ; but to expresse a high degree of eloquence , as calvine sayes here . or , as lyra sayes , by language of angels is meant , the desire of communicating our conceptions to one another . and then he adds , that knowledge of mysteries and prophecies , is also nothing ; which was also much affected . and for miraculous faith , it is also nothing . for the first of these guifts , doth not make a man better ; for balams asse could speake , and was still an asse . and the second judas had , and the pharisees . and the third is so small a matter , that as much as a graine of musterseed is enough to remove mountaines . all these therefore were faisable things , and were sometimes done . so also , after he had passed through the gifts of knowledge , and gifts of utterance , hee presents the gifts of working in the same manner ; and therefore , as he sayes , if i feed the poore with all my goods , ( which he presents as a harder thing then either of the other , ( for in the other god gives me , but here i give other ) yet possible to be done . ) so he presents the last , if i give my body , as the hardest of all , and y●…t , as all the rest , sometimes to be done . that which i observed secondly to arise from this argument , was , that with charity such a death might be acc●…ptable . and though i know the donatists are said to have made this use of these words , yet , because the intent and end conditions every action , and infuses the poyson , or the nourishment which they which follow suck from thence , and we know that the donatists rigorously and tyrannously racked and detorted thus much from this place , that they might present themselves to others promiscuously to bee killed , and if that were denied to them , they might kill themselves , and them who refused it . yet , i say , i doubt not but thus much may naturally be collected from hence , that by this word , if i give my body , is insinuated somewhat more then a prompt and willing yeelding of it , when i am enforced to it , by the persecuting magistrate . and that these words will justifie the fact of the martyr nicephorus , being then in perfect charity . whose case was , that having had some enmitie with sapritius , who was brought to the place where he was to receive the bloudy crowne of martyredome , he fell downe to sapritius , and begged from him then , a pardon of all former bitternesses . but sapritius elated with the glory of martyredome , refused him ; but was presently punished ; for his faith coold , and he recanted , and lived . and nicephorus standing by , stepped into his roome , and cryed , i am also a christian , and so provoked the magistrate to execute him ; least from the faintnesse of sapritius , the cause might have received a wound , or a scorne . and this i take to bee giving of his body . of which , as there may be such necessitie for confirming of weaker christians , that a man may be bound to doe it , as in this case , is very probable . so there may bee cases in men very exemplary , and in the cunning and subtile carriage of the pesecutor , as one can no other way give his body for testimony of gods truth , to which he may then be bound , but by doing it himselfe . sect . iii. as therefore naturally and customarily men thought it good to dye so , and that such a death with charity was acceptable , so is it generally said by christ , [ that the good shepherd doth give his life for his sheepe . ] which is a justifying and approbation of our inclination thereunto . for to say , the good doe it , is to say , they which doe it are good . and as we are all sheep of one fold , so in many cases , we are all shepherds of one another , and owe one another this dutie , of giving our temporall lives , for anothers spirituall advantage ; yea , for his temporall . for a that i may abstaine from purging my selfe , when anothers crime is imputed to me , is grounded upon such another b text as this , where it is said , the greatest love , is to bestow his life for his friend . in which , and all of this kind , we must remember , that we are commanded to doe it so , as christ did it ; and how christ gave his body , we shall have another place to consider . sect . iv. hereupon because saint peters zeale so forward , and carried him so high , that hee would dye for the shepherd ; for so he saies , [ i will lay downe my life , for thy sake . ] and this , as all expositors say , was meerely and purely out of naturall affection , without examination of his owne strength to performe it ; but presently and roundly nature carryed him to that promise . and upon a more deliberate and orderly resolution , saint paul witnesseth of himselfe such a willingnesse to dye for his brethren , [ i will be gladly bes●…ed for your s●…es . ] sect . v. a christian nature rests not in knowing thus much , that we may doe it , that charitie makes it good , that the good doe it , and that wee must alwaies promise , that is , encline to doe it , and doe something towards it , but will have the perfect fulnesse of doing it in the resolution and doctrine , and example of our blessed saviour , who saies , de facto , [ i lay down my life for my sheepe . ] and saith m●…lus , hee useth the present word , because hee was ready to doe it : and as a paul and 〈◊〉 , men yet alive ; are said to have laid downe their lives for christ. ] but i rather thinke , ( because exposing to danger , is not properly call'd a dying , ) that christ said this now , because his passion was begun ; for all his conversations here were degrees of exinanition . to expresse the abund●… and overflowing charitie of our saviour , all words are defective ; for if we could expresse all which he did , that came not neere to that which he would doe , if need were . it is observed by b one , i ( confesse , too credulous an authour , but yet one that administers good and wholesome incitements to devotion , ) that christ going to emaus spake of his passion so sleightly , as though he had in three dayes forgot all that he had suffered for us . and that christ in an apparition to saint charles , sayes , that he would be content to dy againe , if need were . yea , to c saint brigit he said , [ that for any one soule he would suffer as much in every limme , as he had suffered for all the world in his whole body . ] and d this is noted for an extreame high degree of charity , out of ans●…lme , that his b. mother said , [ rather then he should not have been crucified , shee would have done it with her owne hands . and certainly his charity was not inferiour to hers ; he did as much as any could be willing to doe . and therefore , as himself said , [ no man can take away my soule ] and [ i have power to lay it down ; ] so without doubt , no man did take it away , nor was there any other then his own will , the cause of his dying at that time ; many martyrs having hanged upon crosses many days alive : and the theeves were yet alive ; and therefore e pilate wondred to heare that christ was dead . [ his soule , saith f s●… aug. did not leave his body constrained , but because he would , and when he would , and how he would . ] of which g s. thomas produces this symptome , that he had yet his bodies nature in her full strength , because at the last moment he was able to cry with a loud voice . and h marlorate gathers it upon this , that whereas our heads decline after our death by the slacknesse of the sinews and muscles , christ did first of himself bow downe his head , and then give up the ghost . so , though it be truly said i [ after they have scourged him , they will put him to death , ] yet it is said so , because malitiously and purposely to kill him they inflicted those paines upon him ; which would in time have killed him , but yet nothing which they had done occasioned his death so soone . and therefore k s. thomas , a man neither of unholy thoughts , nor of bold or irreligious or scandalous phrase or elocution , ( yet i adventure not so farre in his behalfe as l sylvester doth , [ that it is impossible that hee should have spoken any thing against faith or good manners , ] forbeares not to say , [ that christ was ●…so much the cause of his death , as he is of his wetting , which might and would not shut the windowe , when the raine beats in . ] this actuall emission of his soule , which is death , and which was his own act , and before his naturall time , m ( which his best beloved apostle could imitate , who also died when he would , and went into his grave , and there gave up the ghost , and buried himselfe , which is reported but of very ( n ) few others , and by no very credible authors , ) we find thus celebrated , ( o ) that that is a brave death , which is accepted unconstrained ; and that it is an heroique act of fortitude , if a man when an urgent occasion is presented , expose himselfe to a certaine and assured death , as he did . and it is there said , that christ did so , as saul did , who thought it foule , and dishonourable to dye by the hand of an enemy . and that apollonia , and others who prevented the fury of executioners , and cast themselves into the fire , did therein immitate this act of our saviour , of giving up his soule , before hee was constrained to do it . so that if the act of our blessed saviour , in whom there was no more required for death , but that he should wil that his soule should goe out , were the same as sauls , and these martyrs actuall furtherance , which could not dye without that , then wee are taught that all those places , of giving up our bodies to death , and of laying downe the soule , signifie more then a yeelding to death when it comes . sect . vi. and to my understanding there is a further degree of alacrity , and propensenesse to such a death , expressed in that phrase of john , [ hee that hateth his life in this world , shall keepe it unto life eternall . and in that of luke , [ except he hate his owne life , he cannot be my disciple . ] such a lothnesse to live is that which is spoken of in the hebrews , a [ some were rack'd , and would not bee delivered , that they might receive a better resurrection . ] this place b calvine interprets of a readinesse to dye , and expresses it elegantly , to carrie our life in our hands , offering it to god for a sacrifice . and this c the jesuits in their rule extend thus farre , [ let every one thinke that this was said directly to him , hate thy life . ] and they who in the other place , accept this phrase , no man hateth his owne flesh , to yeeld an argument against selfe-homicide in any case , must also allow that the same hate being commanded here , authorises that act in some case . and saint augustine apprehending the strength of this place , denies that by the authoritie of it , the donatists can justifie their selfe-homicide when they list to dye , but yet in these cases which are exempt from his rules , this place may encourage a man n●…t to neglect the honour of god , onely upon this reason , that no body else will take his life . sect . vii . and therefore the holy ghost proceeds more directly in the first epistle of saint iohn , and shews us a necessary duty , [ because he laid 〈◊〉 his life for us , therefore we ought to lay downe our lives for our brethren . ] all these places work us to a true understanding of charity , and to a contempt of this life , in respect of it . and as these informe us how ready we must be , so all those places which direct us by the example of christ , to doe it as he did , shew , that in cases when our lives must be given , we neede not ever attend extrinsique force of others , but as he did in perfect charity , so we in such degrees of it , as this life , and our nature are capable of , must dy by our owne will , rather then his glory be neglected , whensoever , a as paul saith , christ may be magnified in our bodies , or the spirituall good of such another as wee are bound to advance , doth importune it . sect . viii . to which readines of dying for his bretheren , saint paul had so accustomed himself , and made it his nature , that but for his generall resolution of doing that ever which should promove their happines , he could scarce have obtain'd of himself leave to live . for , at first he says , he knew not which to wish , life or , death ; ( and therefore generally without some circumstance incline or avert us , they are equall to our nature . ) then after much perplexity , he was resolved , and desired to be loose , and to be with christ ; ( therefore a holy man may wish it . ) but yet he corrected that againe , because saith he , [ to abide in the flesh , is more needfull for you . ] and therefore charity must be the rule of our wishes , and actions in this point . sect . ix . there is another place to the galatians , which though it reach not to death , yet it proves that holy men may be ready to expresse their loves to another , by violence to themselves . for he saith , [ if it had bene possible , you would have plucked out your own eies , and given me : ] . and calvin saith , [ this was more then vitam profundere . ] and this readines saint paul reprehends not in them . sect . x. but of the highest degrees of compassionate charity for others , is that of the apostle , in contemplation of the jewes dereliction . [ i would wish my selfe to be seperated from christ , for my brethren . the bitternesse of which anathema , himself teaches us to understand , when in a another place , he wishes the same , [ to those which love not jesus christ. and this fearefull wish which charitie excused in him , was utter damnation , as all expositors say . and though i beleeve with cal●in● , that at this time , in a zealous fury he remembred not deliberately his own election , and therefore cannot in that respect , be said to have resisted the will of god , yet it remaines , as an argument to us , that charitie will recompence , and justifie many excesses , which seeme unnaturall , and irregular , and enormous transportations . sect . xi . as in this apostle of the gentiles , so in the law-giver of the jewes , the like compassion wrought the like effect ; and more . for moses●…sted ●…sted not in wishing , but face to face argued with god , [ if thou pardon them , thy mercie shall appeare , but if then will not , i pray thee blot my name 〈◊〉 of the booke which thou hast written ] i know , that many out of a reasonable collection , that it became moses to bee reposed , and dispassioned , and of ordinare affection in his conversation with god , are of op●…on , that he strayed no further in this wish , and imprecation , then to be content that his name should bee blotted out of the scriptures , and so to lose the honour of being known to posterity for a remarkable instrument of gods power and mercie . but , since a naturall infirmity could worke so much upon christ , in whom there may be suspected no inordinatenesse of affections , as to divert him a little , and make him slip a faint wish of escaping the cup ; why might not a brave and noble zeale , exalt moses so much , as to desire to restore such a nation to the love of god , by his owne destruction . for , as certainely the first of these was without sinne , so the other might be , out of an habituall assurednesse of his salvation , as a paulinus sayes , to amandus , [ thou maist bee bold in thy prayers to god for mee , to say , forgive him , or blot out me , for thou canst not bee blottedout ; instum delere non potest iustitia . ] and thus retaining ever in our minds , that our example is christ , and that he dyed not constrained , it shall suffice to have learned by these places , that in charitie men may dye so , and have done , and ought to doe . the last thing which remaines yet , is to consider the examples reported in the scriptures : which cannot possesse us long , because a few rules will include many examples ; and those few rules which are applyable to these histories , have been often iterated already ; and , for other rules , which may enlighten and governe us in all occurrences , for many reasons i respite to a maturer deliberation and discourse . distinct. v. sect . i. as when i entred into the examination of places of scriptures , it seemed to me to have some weight , that in all the judiciall and ceremoniall law , there was no abomination of selfe-homicide . so doth it , that in relating the histories of them who killed themselves , the phrase of scripture never diminishes them by any aspersion or or imputation for that fact , if they were otherwise vertuous , nor aggravates thereby their former wickednesse , if they were wicked . formy part , i am content to submit my self to that rule , which is delivered from a iraeneus , [ that those things which the scripture doth not reprehend , but simply lay downe , it becomes not us to accuse ; nor to make our selves more diligent then god ; but if any thing seeme to us irregular , our endeavour must be , to serch out the type , and signification thereof . ] neither shall i , for all this , be in danger of b bezaes answer to that argument of ochius , that though some of the patriarches lived unreprehended in polygamie , it concluded nothing , because ( saith beza ) the silence of scripture in c jacobs incest , and in d lots , and in e davids unjust judgement ; for siba doth not deliver them from guiltinesse and transgression therein . for our case differs from all others , both because this act is not from any place of the law evicted to be sinne . and because here is a concurrence of examples , of this fact without any reprehension : so that that answere is so farre short from reaching us , that it reached not home to that argument of ochius against which it was opposed . and if in debating these examples , it be found , that some very reverend authors , have concluded impenitence , and consequently utter desertion on gods part , and so eternall perishing ; the circumstances as they appeared to him then , may have made his judgement just : but for any other thereupon to apply that case to others , will not be safe . for f [ though a iudge may in causa versanti interpret the law , that interpretation makes not law. ] sect . ii. as therfore in the former distinctions wee spoke of some approaches to the act of self-killing , so will wee in this pause a very little upon two such steps . a the first shal be of the prophet in the book of kings , [ who bad a stranger strike him , and because he would not , pronounc'd a heavy judgement upon him , which was presently excecuted . and then he importuned another to doe it , who did it throughly , for he wounded him with the stroake . ] this was , to common understanding an unnaturall thing , that so holy a man should make such meanes to have his body violated , and so it seems the first apprehended it , however it pleased god to enlighten the second . this i produce not as though the prophet inclind to it of his owne disposition , for it is expressely in the text , that god commanded him to doe it . but because this is the only place in all the scriptures , where those which offer , or desirously admit violence to their owne bodies , are said to have done it , by the expresse motion of god , i collect from it , that it is not without some boldness , if others affirme without authority of the text , that the death of samson and others , had the same foundation , when it appeares by this , that god when he would have it understood so , is pleased to deliver it plainly and expressely . sect . iii. the next before we come to those who entirely killed themselves , is io●…as , who by often wishing his own death , and moving the ma●…ers to cast him out into the sea , made many steps towards the very act . i know that it is everie where said , that those words , a [ take me●… , and cast me into the sea , ] proceeded from a prophetique spirit ; and b st. hierome saith [ that in this prophetique spirit , he foresaw that the ninivites would repent , and so his preaching would be discredited . ] but if this be so , must he not also in the same prophetique spirit see , that their repentance must be occasioned by his going thither and preaching there ? and if this perswading to his destruction , being now innocent in their understanding ; for they prayed , [ lay not innocent bloud upon us . ] were from divine motion , shall wee dare to impute also to like motions and spirit , his angry importuning of death ? [ take i beseech thee , my life from me , for it is better for me , to dye then to live . ] and after he wished from his heart to dye , and said , [ i doe well to be angry unto the death . ] c st. hierome calles him sanctum ionam ; and when lyra observes that he had not done so , to any of the other prophets , he concludes , that this testimony needed most in ionas , who by his many reluctations against gods will , might else fall into some suspition of eternall perishing . which since we must be f●…r from fearing in so eminent and exemplary a type of christ , and yet have no ground to admit any such particular impulsion of gods spirit , as hierome and lyra pronounce him holy , for all these reluctations ; so may we esteeme him advised , and ordinate , and rectified , for all these approches , which in wishing and consenting he made to his owne death . sect . iv. of those which in the scriptures are registred to have killed themselves , samson is the first . a man so exemplar , that not onely the times before him had him in prophecy , a ( for of him it is said , ) [ dan shall judge his people , ] and the times after him more consummately in christ , of whom he was a figure , but even in his own time , other nations may seeme to have had some type , or copy of him , in hercules . his fact of selfe-killing is celebrated by the church to everlasting memory , as the act of a martyr ; and as very many others in their homilies and expositions . so that renowned b paulinus sayes , [ god send me the death of sampson , and sampsons blindnesse , that i may live to god , and looke to god. ] and this generall applause and concurrence in the praise of the fact , hath made many think , or at least write , that he purposed not to kill himselfe : being loath either to depart from their opinion who extoll him , or to admit any thing which may countenance that manner of dying . of which perswasion c two very learned men labour to seeme to be . but , besides that such an exposing of himselfe to unevitable danger , is the same fault as selfe-homicide , when there is any fault in it , the very text is against them ; for samson dyed with these words in his mouth , d [ let mee lose my life with the philistims . ] and though sometimes these authors adde , that hee intended not his owne death principally , but accidentally ( as calvine also sayes , that saint paul did not desire death for deaths sake , but to be with christ , ) this can remove no man from our side , for wee say the same , that this may be done onely , when the honour of god may bee promoved by that way , and no other . therefore to justifie this fact in samson , e saint augustine equally zealous of samsons honour , and his own conscience , builds still upon his old foundation , [ that this was by the speciall inspiration from god. ] which , because it appeares not in the history , nor lyes in proofe , may with the same easinesse be refused , as it is presented . to give strength to this opinion of augustine , f our countreyman sayr presents one reason preceding the fact , and g pedraca the spaniard , another subsequent . the first is that hee prepared himselfe to it by prayer . but in this prayer , you may observe much humanity , and weakenesse and selfe-respect . [ o lord , saith he , i beseech thee , strenghthen me at this time onely , that i may be ave●…d of the philistims for my two eyes . the second reason is , that because hee effected that which he desired , it is to be presumed , that god restored him his strength to that end , which he asked it . but , besides that in the text it appeares , that h his haire before that time , was begunne to be growne out againe , and so his strength somewhat renewed ; doth this prove any impulsion , and incitement , and prevention of the holy ghost , to that particular act , or rather only an habituall accompanying and awaking him , to such actions by which god might be honoured and glorified , whensoever any occasion should be presented ? when therefore he felt his strength in part refreshed , and had by prayer intreated the perfecting thereof , seeing they tooke continuall occasion from his dejection to ●…orne and reproach his god , burning with an equall fervour to revenge their double fault , and to remove the wretched occasion thereof , he had i as a very subtile author sayes , the same reason to kill himselfe , which hee had to kill them , and the same authoritie , and the same priviledge , and safeguard from sinne . and he dyed , as the same man sayes , with the same zeale as christ , unconstrained ; for k in this manner of dying , as much as in any thing els , he was a type of christ. sect . v. the next example is saul . and whether he did perfect and consummat the act of killing himself , or the amalekite contribute his help , it makes no difference to our purpose ; but that the latter was true , may wel enough consist with the relation of the history in the a first place , and it appeares to be the more likely and probable out of the b second : and by c iosephus it is absolutely so delivered ; and the d scholastique history saith also , that saul was too weake to force the sword through his body . two things use to be disputed of saul . whether hee were saved or no ; and whether if hee perished , it was for impenitence testified or presumed by this act of his . the iewes are generally indulgent to him : and the christians generally severe upon this reason , that it is said of him , e [ saul dyed for his transgressions against the lord , and his word , and asking counsaile of a witch . ] but this doth not necessarily conclude an impenitence , or a second death . for the iews say , that beleeving the sentence of samuel in the apparitions , and accepting that decree as from god , he repented his formet life , and then presented and delivered up himselfe and his sonnes , conformably to the revealed will of god , there in the field to be sacrificed to him : understanding samuells words you shall be with me , to be spoken , not generally of the state of the dead , but of the state of the just , because both samuel himself was so , and so was jonathan , whose condition in this promise of being with samuel , was the same as his fathers . and therefore saith lyra , [ all iews and some christians agree , that least by his reproach dishonour might redound upon god , a good and zealous man may kill himself , as samson did , and the virgins . ] and he addeth , [ if other reasons were not sufficient to excuse saul , this also might justly be applied to him , that he did it by divine instinct . ] out of which i observe these two things , that he presumes there are other reasons sufficient in some cases , whether they were in sauls case or no. and then the reason upon which lyra●… presumes he dyed well , [ because the contrary is not declared in scriptures , nor determined by the church . ] and saul hath a good testimony of sanctity in this act , from f mallonius , [ that as christ died when he would , so did saul , thinking it dishonourable to dye by the hand of his , and gods enemies . ] that argument which burgensis bringeth to the contrary , suffereth more force and violence in being brought in , then it giveth strength to his opinion . it is , [ that if the fact were justifiable in saul , it had beene so too in the amalekite , if his profession to david were true , that he had killed saul , and consequently david unjust in that execution . ] but , besides that , that amalekite had no conscience , nor inward knowledge of sauls just reasons , nor other warrant but his commandement , which might , and was to him likely to proceed from sauls infirmities , it might well appeare to david , by his comming to tell him the newes , that he had humane respects in doing it , and a purpose onely to deserve well of david . and when both judge and prisoner are innocent , oft times the executioner may be a murtherer . and such humane respects of wearinesse and despaire , and shame , and feare , and fidelity to his master , and amazement , and such , stand in the way betweene sauls armour-bearer and all excuses , to our understandings . for though the phrase of scripture impute nothing to him for that fact of killing himselfe , yet i have found none that offer any particular excuse in his defence . sect . vi. neither doe i finde any thing to excuse achitophels death ; though ( as i said of the other ) the history doe not accuse that particular fact . the text calles his counsaile good , and it seems he was not transported with passion , because he set his house in order ; and he was buried in his fathers grave , when absalou slaine by anothers hand was cast into a pit . but if it were upon a meere dispute of his owne disgrace , or feare of ill successe , or upon any selfe respect , without proposing gods glorie , and he repented not , he perished . sect . vii . of judas , the most sinnefull instrument of the most mercifull worke , the common , ( though not generall ) opinion is , that he killed himselfe ; but whether by hanging , or no , is more controverted . for from the words in the a acts , [ that he threw himselfe downe headlong , and burst asunder , and his bowels gushed out . ] b euthymius thinks , that he was rescued whilst he hanged , and carryed away , and that after that hee killed himselfe by throwing himselfe headlong . and c brentius leaves that indifferent to us , to thinke what we will thereof . but it seemes by d oecumenius , that he did not only overlive this hanging , but that he grew to so enormous a bignesse , and burden to himselfe , that he was not able to withdraw himselfe out of a coaches way , but had his guts crushed out so ; which he receives from papias the disciple to saint iohn , whose times cannot be thought ignorant , or incurious of iudas history . and it is there said further , that by others it was said , that being swolne to that vastnesse , and corrupted with vermine , hee laid himselfe down upon his field , and there his guts broke out . and this e theophilact followes . and it falls out very often , that some one father , of strong reputation and authority in his time , doth snatch and swallow some probable interpretation of scripture : and then digesting it into his homilies , and applying it in dehortations , and encouragements , as the occasions and diseases of his auditory , or his age require , and imagining thereupon delightfull and figurative insinuations , and setting it to the musique of his stile , ( as every man which is accustomed to these meditations , shall often finde in himselfe such a spirituall wantonnesse , and devout straying into such delicacies , ) that sense which was but probable , growes necessary , and those who succeed , had rather enjoy his wit , then vexe their owne ; as often times we are loath to change or leave off a counterfeit stone , by reason of the well setting thereof . by this meanes , i thinke , it became so generally to be beleeved , that the fruit which eve eat , was an apple ; and that lots wife was turned to a pillar of salt ; and that absalon was hanged by the haire of the head ; and that iephthe killed his daughter ; and many other such , which grew currant , not from an evidence in the text , but because such an acceptation , was most usefull , and applyable . of this number , iudas case might be . but if it were not , that act of killing himselfe , is not added to his faults in any place of scriptures ; no not in those f two psalmes of particular accusations , and bitter imprecations against him , as they are ordinarily taken to be prophetically purposed and directed . and even of this man , whose sinne , if any can exceed mercy , was such , origen durst hope , not out of his erronious compassion , and sinnefull charity , by which he thinks that even the devill shall be saved , but out of iudas repentance . he sayes , g [ the devill led him to the sinne , and then induced him to that sorrowfulnesse which swallowed him . ] but speaking of his repentance , he sayes , [ h those words , when iudas saw that he was condemned , belong to judas himselfe , for christ was not then condemned . and upon this conscience and consideration , began his repentance . [ for , it may be , saith origen , that satan which had entred into him , staid with him till christ was betray'd , and then left him , and thereupon repentance followed . ] and perchance , sayes he , he went to prevent , and goe before his master , who was to dye , and so to meet him with his naked soule , that he might gaine mercy by his confession and prayers . ] and i calvine , ( though his purpose be , to enervate and maime , ( or at least , declare it to be so defective , ) that repentance which is admitted for sufficient in the romane church , sayes that [ in iudas there was perfect contrition of heart , confession of the mouth , and satisfaction for the money . ] but k petilian , against whom saint augustine writes , proceeded further in justification of iudas last act , then any . for hee said , [ that in suffering death when hee repented , and so was a confessor , hee became a martyr . ] which opinion being pronounced singularly and undefensibly ; l saint augustine answers as choleriquely , [ laqueum talibus reliquit . ] yet saint augustine himselfe confesseth , that an innocent man , should more have sinned in such an act , then iudas did , because in his execution there were some degrees of justice . but of his actuall impenitence i purposed not to speake , nor of his repentance , but onely to observe to you , that this last fact is not imputed to him , nor repentance said to be precluded thereby . sect . viii . for the passive action of eleazar , none denies , but that that endangering of himselfe , was an act of vertue : yet it was a forsaking and exposing himselfe to certaine destruction . for every elephant had thirty two men upon him : and was guarded with one thousand foot , and five hundred horse : and this which he slew , was in his opinion , the kings elephant , and therefore the better provided . howsoever hee might hope to escape before the very act of killing the elephant , by creeping under it , was a direct killing of himselfe , as expressely as samson pulling down the house . and the reasons of this action , are rendered in the text to have been , to deliver his people , and to get a perpetuall name . and this fact doth saint ambrose extoll by many glorious circumstances ; as [ that hee flung away his target , which might have sheltred him , that despising death , he forced into the midst of the army , and inclusus ruin●… , magis quam oppressus , suo est sepultus triumpho ; and that by death he begot peace , as the heire of his valour . ] and as very many schoolemen have intended and exercised their wits in the praise of this action , so a cajetan gives such a reason thereof , as is applyable to very many selfe-homicides . [ that to expose our selves to certaine death , if our first end be not our owne death , but common good , it is lawfull . for , saith hee , our actions which bee morally good or bad , must bee judged to bee such , by the first reason which moves them ; not by any accident , or concomitance , accompanying , or succeding them , though necessarily . ] and this resolution of cajetan , will include many cases , and instances , which are headlongly by intemperate censures condemned . sect . ix . the fall of rasis , which is the last example , is thus reported . [ hee was besieged and fired ; willing to dye manfully , and escape repr●… , unworthy of his house , hee fell upon his sword ; for haste , hee mist his stroke , and threw himselfe from the castle wall ; yet rose up againe , and ranne to a high rocke , tooke out his owne bowells , and threw them among the people , calling upon the lord of life and spirit , and so died . ] which act the text accuseth not ; nor doth st. a thomas accuse it of any thing else , but that it was cowardlinesse . which also b aristotle imputes to this manner of dying , as wee said c before . but either he spoke at that time , serviceably and advantagiously to the point which hee had then in hand ; or else hee spoke , ut plurimum , because for the most part infirmities provoke men to this act . for d s. augustine who argues as earnestly as aristotle , that this is not greatnesse of minde , confesseth yet , that in cleombrotus it was : who onely upon reading plato his phoedo , killed himselfe ; for , saith augustine : [ when no calamitie urged him , no crime , either true or imputed , nothing but greatnesse of minde moved him , to apprehend death , and to breake the sweet bands of this life . ] and though he adde , [ that it was done rather magnè then benè ; ] yet by this , that which wee seeke now is in confession , that sometimes there is in this act , greatnesse and courage . which upon the same reason which moved aristotle , and all the rest , which is , to quench in men their naturall love to it , he is loth to affoord in too many cases . for hee e sayes [ that , except lucrece , it is not easie to finde any example worth the prescribing , or imitating , but cato : not because hee onely did it , but because being reputed learned and honest , men might justly thinke , that that was well done , and might well bee done againe , which hee did . ] yet for all this , hee is loth to ler catoes act passe with so much approbation , for hee addes , [ that yet many of his learned friends thought it a weaknesse to let him dye so . ] and this hee doth because when men have before them the precedent of a brave example , they contend no further , then what he did , not why . for it is truely said , f examples doe not stoppe , nor consist in the degree where they begunne , but grow , and no man thinkes that unworthy for him , which profiteth another . ] yet , saint augustine though upon this reason loth to give glory to many examples , allows all greatnesse and praise to regulus , g of whom we spoke before : though , to my understanding there are in it many impressions of falsehood , and of ostentation , from all which cat●…es history is delivered . and , to end this point , whether it be alwais pusillanimity , laertius says h [ that in antisthenes the philosopher , videbatur firme mollius , that lying extreame sick , and diogenes asking him , if he lacked a freind , ( meaning to kill him , ) and offering him also his dagger , to doe it himselfe , the philosopher said he desired an end of paine , but not of life . ] as therefore this fact of rasis , may have proceeded from greatnesse , so is it by lyra excused from all sin , by reasons applyable to many other . for he sayes , [ either to escape torment , by which probably a man might be seduced to idolatry , or take away occasion of making them reproach god in him , a man may kill himselfe ; for , saith hee , both these cases , ordi●…ntur in deum . ] and this i francis a victoria allowes as the more probable opinion . ] and k sotus , and l valentia , follow thomas his opinion herein ; and burgensis condemnes it upon this presumption , that hee could not doe this for love of the common good , because this could not redeeme his people , being already captive . so that his accusing him helpes us thus much , that if by his death hee could have redeemed them , hee might lawfully have done it . conclusion . and this is as farre as i allowed my discourse to progesse in this way : forbidding it earnestly all darke and dangerous secessions and divertings into points of our free-will , and of gods destiny : though allowing many ordinary contingencies , to be under our election , it may yet seem reasonable , that our maine periods , of birth , of death , and of chief alterations in this life be more immediately wrought upon by gods determination . it is usefully said , and appliable to good purpose ( though a by a wicked man , and with intention to crosse moses , ) [ that man was made of shaddow , and the devil of fire . ] for as shaddow is not darknes , but grosser light , so is mans understanding in those mysteries , not blind but clouded . and as fire doth not always give light ( for that is accidentall , and it must have ai●…e to work upon , ) but it burneth naturally , so that desire of knowledge which the devill kindles in us , ( as he doth as willingly bring bellows to inflame a heart curious of knowledge , as he doth more ashes to stupifie and bury deeper , a slumbering understanding ) doth not alwaies give us light , but it always burnes us , and imprints upon our judgment stigmaticall marks , and at last seares up our conscience . if then reasons which differ from me , and my reasons be otherwise equall , yet theirs have this disadvantage , that they fight with themselves and suffer a civill warre of contradiction . for many of their reasons incline us to a love of this life , and a ho●…or of death , and yet they say often , that wee are too much addicted to that naturally . but it is well noted by b al●…s , ( and i thinke from saint a●…stine ) [ that though there bee foure things which wee must love , yet there is no precept given upon any more then two , god and our neighbour . so that the other which concerne our selves , may be pretermitted in some occasions . but because of the benefits of death , enough hath beene occasionally intersertted before , having presented c cyprians encouragement to it , who out of a contemplation that the whole frame of the world decayed and languished , cries to us , [ nutant parietes , the walls and the roofe shake , and would'st not thou goe out ? thou art tyred in a pilgrimage , and wouldst thou not goe home ? ] i will end with applying d ausonius thanks to the emperour , to death , which deserveth it better , [ thou providest that thy benefits , and the good which thou bringest shall not be transitory ; and that the ills from which thou deliverest us , shall never returne . ] since therefore because death hath a little bitternes , but medicinall , and a little allay , but to make it of more use , they would utterly recline & avert our nature from it , ( as e paracelsus says , of that foule contagious disease which then had invaded mankind in a few places , and since overflown in all , that for punishment of generall licentiousnes , god first inflicted that disease , and when the disease would not reduce us , he sent a second worse affliction , which was ignorant , and torturing physitians . so i may say of this case , that in punishment of adams sinne , god cast upon us an infectious death , and since hath sent us a worse plague of men , which accompanie it with so much horrour and affrightment , that it can scarce be made wholsome and agreeable to us . that which f hippocrates admitted in cases of much profit , and small danger , they teach with too much liberty , [ that worse meat may be given to a patient , so it be pleasanter , and worse drink , so it be more acceptable . ] but though i thought it therefore needfull , to oppose this ●…efensative , as well to re-encourage men to a just contempt of this life , and to restore them to their nature , which is a desire of supreame happines in the next life by the losse of this , as also to rectify , and wash again their fame , who religiously assuring themselves that in some cases , when wee were destitute of other meanes , we might be to our selves the stewards of gods benefits , and the ministers of his mercifull iustice , had yet , being , g as ennodius says ) innocent within themselves , incurred damnum opinionis , yet ( as i said before ) i abstained purposely from extending this discourse to particular rules , or instances , both because i dare not professe my self a maister in so curious a science , and because the limits are obscure , and steepy , and slippery , and narrow , and every errour deadly , except where a competent dilligence being fore-used , a mistaking in our conscience may provide an excuse . as to cure diseases by touch , or by charme , ( both which one h excellent chirurgian , and one i excellent philosopher , are of opinion may be done , because what vertue soever the heavens infuse into anycreature , man , who is al , is capable of , and being borne when that vertue is , may receive a like impression , or may give it to a word , or character made at that instant , if he can understand the time ) though these , i say be forbidden by divers lawes , out of a just prejudice that vulgar owners of such a vertue , would mis-imploy , it , yet none mislikes that the kings of england & france , should cure one sicknesse by such meanes , nor k that the kings of spaine , should dispossess daemoniaque persons so , because kings are justly presumed to use all their power to the glory , of god ; so is it fit , that this priviledge of which we speak should be contracted and restrained . for , that is certainly true of this , which l cassianus saith of a ly , [ that it hath the nature of ellebore , wholsome in desperate diseases , but otherwise poyson . ] though i dare not averre with him , [ that we are in desperate diseases , whensoever we are in ingenti ●…ucro , aut damno , et in humilitate , ad evitandam gloriam . ] howsoeveri i●… cassianus mistake that , and we this , yet m as he , and origen , and chrysostome , and hierome , are excused for following platoes opinion , that a ly might have the nature of medicine , and be admitted in many cases , because in their time the church had not declared herself in that point , nor pronounced that a ly was naturally ill , by the same reason am i excusable in this paradox . against the reasons whereof , and against charity , if prejudice , or contempt of my weaknes , or mis-devotion have so precluded any , that they have not beene pleased to tast and digest them , i must leave them to their drowsines still , and bid them injoy the favour of that indulgent physitian , qui non concoxit , dormiat . finis . . sept. . imprimatur io : rush worth . notes, typically marginal, from the original text notes for div a -e . the reason of this discourse . a epist. ante confessionem . incitements to charity towards the doer . b b. dorethcus doctrin . . c bosq. conc . d lib. de patientia . e scala paradis . grad . f in quaest . fuse disp . ad q. . g forest. de venen . not . in observat . . h serar . trihaeres . l. . c●…p . . i heb. . . incitements to charity toward the author . k serar . trihaeres . l. . cap. . l . . . m athenag . de resur . why it is not inconvenient now to handle this point . m filesacus de authorit . epis. cap. . . dissentions among schollars more and harder to end then others . o dan. . p humf. iesui . part . . ad rat . q ejusd . part praefat . ad com leicest . r ratio . n such perplexities wee ought to enclin to that side that favoureth the dead . s notae mallon . in pale●…t . sin. part . . cap. . t de pietate et ●…blilosophia . why i make it so publique . u h●…er . apol. advers . ruffin . x theodor. a niem . l. . ca. . y tessarid . . what reader i wish . z gen. . . et . a hom. de s. susanna . b ste●…ch . de valla de don. const . the reason of so many citations . c epist. tit. vesp. god punishes that sinn most which occasions most sinne in others . d paulin. ep. . severo . e epist. ad astyriion . notes for div a -e a palaeotus de notbis . c. . . why wee first prove that this sinne is not irremissible . . three sorts of mistakers of this sinne . . that all desperation is not hainous ; and that this act doth not alwaies proceed from desperation . . it may bee without infidelitie . a tho. . q. . ar . . when it is poena peccati it is involuntarium . b perer. exod. c. . dijp . . . the reason why men ordinarily aggravate it . c cau. . d bosquier con. . exod. . . . of the second opinion , impenitiblenesso . . of calvins opinion , mat. . . . none impeccable , nor impenitible . . of the third sort , and that we ought not to presume actuall impenitence in this case . a azor. mor. instit. pa. . l. . c. . . which is the safer side in doubts . b zambran . de poeniten . dub . . n. . . inarticulo mortis , the church interprets ever favourably . c idem de bap . dub . . n. . d ibid. n. . e idem praelud . . n. . f idem de poenitent . dub . . nu . . g ibidem . h dub. . nu . . i idem de unct . dub . . nu . . k sayr thesaur cas . consci . tom . . l. . c. . nu . . l alcor . azoar . . m stromat . l. . what true repentance is . n lib. . ad amandum . cp . . . witnesses which acquit , more acceptable then accusers . o dist. . ca. clerici . p . q. . c. duo sunt . . why wee wave the ordinary definition of sinne ta●…en from s. augustine , and follow that of aquinas . a lib. . dist. . 〈◊〉 . of the torturing practise of casuists . b panegyr . traian . c thesaur . cas. consc. l. . ca. . d tho. . q. . ar . . . of the eternall law of god in augustines definition against which a man may doe without sinne . e . s●… . . . f . q. . ar . . con. . of the denition which we follow . . how the law of nature , of reason , and of god , exhibited in this definition , are all one ; and how diversly accepted . a dist. . om●…es . . in some eases all these three lawes may be broke at once . b soto de teg . secr. membr . . q. . . revealing a secret . c de rep. l. . cap. . . parricide . d aelian . l. . cap. . . of the law , of nature ; and that against it strictly taken , either no sin , or all sinne is done . . to doe against nature , makes us not guilty of a greater sinne , but more inexcusable . . nothing so evill , that is never good . . no evill but disobedience . . lying naturally worse then selfe-homicide . a thesa●… . cas . cons. l. . c. . n. . b sup . . q. . ar . . c de teg . secr . memb . . q. . fame may be neglected ; yet we are as much bound to preserve it , as life . d soto ihid . e th. . q. . ar . . ad . m. god cannot command a sin , yet he can command murder . f aug. cont . faust . l. . ca. g th. . q. . at . . ad . . n de li. arb. l. . ca. . originall sin is from nature . i . q. . ar . . k . q. . ar . . ad . l . q. . ar . . ad . m . q. . ar . . that if our adversaries by law of nature meane onely sensitive nature , they say nothing , for so most vertuous actions are against nature . a tho. . q. . ar . . con. b c●…rbo cas. cons. to. . pa. . . . rom. . . c tho. ibid. as the law of nature is recta ratio , it is jus gentium . so immolation of men and idolatry , are not against nature . a mor. inst. 〈◊〉 . . l. . cap. . b com. ad leg . reg. prae . c de som. sign . d pol. virg. de invent. r●…r . l. . cap. . e middendorp . de acad. l. . ●…x io. bormo . f casar . bell. gall. l. . g mat. met. praef . ad oscr. hist. a reason is the forme , and so the nature of man , every sin is against nature , yea , whatsoever agrees not exactly with christian religion . a . q. . ar . . con. b epistola mult is ep●…ft . c . . d manual . ca. . nu . . . vertue produced to act , differs so from reason , as a medicine made and applyed , from a box of druggs . . sinnes against nature in a particular sense , are by schoolm●…n said to be unnaturall lusts ; and this . but in scriptures onely the first is so called . a mor. instit. p. . l. . cap. . b . q. . ar . . con. c rom. . . d judg. . . of the example of the levite in the judges . e antiq. l. . 〈◊〉 . . cor. . . . s pauls use of the phrase law of nature in long haire . f de re milit . l. . c. . . vegetius use of that phrase . g picrius de barbis sacerdotum . . selfe-preservation is not so of particular law of nature , but that beasts naturally transgresse it , whom it binds more then us ; and we , when the reason thereof ceases in us , may transgresse it , and sometimes must . a tho. . q. . ar . . con. ● . things naturall to the species , are not alwaies so to the individuum b fabricius hist. cicero , ann. . c gen. . . therefore some may abandon the world . d homil. . oper. imperf . in matth. e th. . q. . ar . . . first principles in naturall law are obligatory , but not deductions from thence , and the lower we descend , the weaker they are . f de privilegiis juris . l. . c. . g sylvius comment . ad leg . reg . proefat . c. . pellicans , and bees ; by s. 〈◊〉 , kill themselves . h hea●… . . cap. . the reason of almost every law is mutable . i b. dorotheus doctrinâ . k windeck , ●…anonum & legum consens . & dissens . ca. . he that can declare when the reason ceases , may dispence with the law. l . q. . su●… quid●… . m tho. . q. . ar . . . how dispensations worke . n tho. . q. . ar . . o acacius de privilegijs l. . ca. . . as nothing can annull the prerogative of princes or popes , though their own act seeme to provide against it ; so no law doth so destroy mans liberty , but that he returnes to it , when the reason of the law ceases . . selfe-preservation being but an appetition of that which is good to us , is not violated by this act . p de resurrect . q heptapl . . pici. l. . proem . r sylvius com. ad leg . reg . praefat . l. . . liberty , which is naturally to be preserved , may be departed with . . that cannot be against law of nature , which men have ever affected ; if it be also , ( as this is ) against sensitive nature , and so want the alluremēts of other sins . a de subtil . lib. . . there are not so many examples of all other vertues , as of this one degree of fortitude . petr. arbiter . attil . regulus . codrus . herennius . comas . annibal . demosthenes . aristarthus . homer . othryades . democles . p●…rtia . luctati●… . declam . . terence . labienus . zeno. por. latro. festus . hippionas . macer . licinius . annal●…ib . 〈◊〉 charondas . . of the romane gladiators in great persons , and great numbers b l : . cap. . de gladiator . c idem . l. . cap. . d de bell . judai . l. . c. . small perswasions drew men to it . by the soldurii in france it may be gathered , that more dyed so , then naturally . e lib. . com . bell. gall. f tholosa . synt. lib. . cap. . n. . . wives in bengala doe so yet . . the samanaei which were priests in the indies used to doe it . g porphyr . de abstin . antiq . h heurnius de philosoph . barbar . l. . ca. . i panegyr . theodosio . . lat. pacat. expresseth this death pathetically . k matal . metel . praefat . in hist. osorij . . how the spaniards corrected this naturall desire in the indians . a sylvius com. ad leg . reg . c. . after civility and christianity quen ched this naturall desire , in the place therof , there succeeded a thirst of martyrdome . how leisurely the custome of killing at funerals wore out . moses delivered , and the philosophers saw the state of the next life , but unperfectly . that this was for the most part insinuated into men by naturall reasons , and much upon humane respects . stromat . l. . so proceeded clement . l. cont . gnostic . . so did tertullian . lib. de exhort . martyrii ad fortunatum . so did cyprian . a tertul. de corona milit. b damasc. & platin. externall honours to martyrs . c hadr. junius in eunapii vita monopolie of martyrdom d fevardentius l. . c. . baron . martyr . cap. . e carbo . cas. cons. to. . pa. . c. . f de poeuiten . dist. . si qui autē . ex aug. de poenitent . gods punishments up●…n their persecutors , encouraged men to martyrdome . g ad scapulam . . extending priviledges of martyrs to many . h aug. epist. ad hieron . . de nat. & orig. anim. i aph●…ris : eman . sa. verbo martyr . k tho. r q. . ar . . ad quart . . contrary reasons cheerished this desire in them . cyprian libellatici . compounders with the state. l serm●… de lapsis . m de suga . pr●…positio , . ter●…llian condemnes flying in persecution . death became to bee held necessary to make one a martyr . n hist. l. . . . . in times when they exceeded in discreet exposing themselves , they taught that martyres might be without dying . o azor. mor. inst. p. . l. . cap. . ad polycarp . p ad smirnen . q exed . . . r sever●… . cp . . s de contempt . mortis . cyprian . profes . men who offered their lives before they were called . t baroni . mar. . ian. h. enforcers of their owne martyrdome . u euseb. hist. l. . c. . x hict . l. . c. . examples of inordinate affecting of martyrdome . germanus . y hist. l. . c. . meir . & iosep. z ioseph . de bel . iud. l. . c. . a ignati . epist. ad roman . ignatius solicitation for it . b nicephor . l. . c. . edissenae . c speculum vinc . to. . l. . c. . lawes forbidding more executions made to despite christians . d bod. daemon . l. . c. . ex tertulli . e alc. . az. f ex tert●…l . bod●… . s●…ra glory in the nu●…bers of martyrs . g stecul . vin. to. . l. c. . h supra . so . . i barom . mart. . iune . k homil. . in evangel . l martyrolog . cap. . . that heretiques seeing the dignity gained by martyrdome , laboured to avert them from it , but could not correct this naturall inclination . a lib. . cap. . . the devill labo●…s the magistrates to 〈◊〉 their , d●…sire of dying b specul . vinc. to. a. cap. . lib. . basilides heref . anno ●… . . basilides denyed christ to have been crucifyed , & that therefore they dyed madly . c alfon. castr. verb. martyr . ex philast . d prateolus l. . ex niceph. . helchesar that outward profession of religion was not needfull . . that also the gnostici taught , and why they prevailed not . . that hetiques failing herein , tooke naturall ways , of overtaking the orthodox in numbers of martyrs . a alf. castr. ver . martyrium . petilian new way of martyrdom . . another new way of the circumcelliones & circuitores . b to. . ep. . . the cataphrgyae exceed in number . c prateolus . d baron . martyr . c. . e hist. l. . c. f baron . martyrol . ca. . ex epiph. haer. g schul●…ingius , to. . ca. . . euphemitae therefore called martyrians . hereupon councels took it into their care to distinguish true martyrs , from those who dyed for naturall and humane respects . a conc. laodic . can. . b conc. carth. . c. . therefore later authors do somewhat remit the dignity of martyrdome . a ●… . q. . ar . . b de adoratione l. . n. . c navar. man. c. . nu. . d carbo . cas. cons. to. p. . c. . the iesuits still professe an enormous love to such death . e clarus bonarsicus amphitheat . hono. l. . 〈◊〉 . . lawes and customes of well policed estates having admitted it , it is not likely to be against law of nature . true and idaeated common-wealths have allowed it . at benians . romans . depontum . a hierogliph . l. . ceans . b aelianus . l. . cap. . c diod. sicul. l. . bib . aethiopians . d dig. l. . tit . . leg . final . civill law and all others , presume it , in condemned men . e vtop . l. . c. de servis . in vtopia authorised . f de leg . . and by plato in certaine cases . conclusion of the first part . notes for div a -e . that the law of reason , is , conclusions drawne from primary reason by discourse . . how much strength , reasons deduced have . . of this sort of reasons , generall lawes have the greatest authority . . for that is of there essence that they agree with law of nature . . and there is better testimony of their producing , then of private mens opinions a dig. l. . tit . . le . . lex est . . of lawes , the imperiall law ought first to be considered . a dig. l. . t. . le . . omnes . the reason of that law is not abolished , but our dependency upon it . why this is called civill law. of the vastnes of the books from whence it is concocted , and and of the extent thereof . b iustinian . ep . ad trebonian . c iustinian cpi. ad dd. de jur. docend . arte . d wind. theolog . iur. nothing in this law against our case . . of the law of adrian . d dig. lib. . tit . . le . . si quis aliquid . § qui miles . e dig. lib. . tit . . le . . omne delictum . h dig. l. . tit . . le . . qui rei . of the other law for guilty men . of the canon law. the largnes of the subject , and object thereof . of codex canonum ; or the body of the llaw , in use in the primitive church . a dist. . certum est . b dist. . vestr●… . of the additions to this codex . canon law apter to condemne then civill , and why . c paleotus de nothis c. . that this proposition is not hereticall . a simancha enchirid. iud : tit . . nu . . a large definition of heresie . no definition of the church in the point . nor canon nor bull. of the comon opinion of fathers , how it varies in times and places . b moral . instit. to . . l. . c. . c . q. . gratian cites but two fathers , one of which is of our side . of that part of the canon law , to which canonists will stand . d auto. augustin . l. de ●…mendat . gratian. l. . dial . . de titulo . e idem dial . . a cathol . bishops censure of gratians decret . f idem dial . . g de libris juris canon . c. . what any councels have done in this point . a . q. . placuit . b concll . antisidor . sub greg. . an. . c canon . . the councel of antisid . onely refused their oblations this was but a diocesan councell . d notae binnij in conc. antis . to. . fo . . e . q. . placuit . the braccar councel inflicts two punishments . f . q. . sane quid . the first , not praying for them , is of them who did it when they were excommunicate . g decret . l. . tit . . de torneamentis . the second , which is deniall of buriall , is not alwayes inflicted for offences ; as appears in an interdict locall . h . q. . anim . i li. . tit . . de sepulchris . eos qui. k sylv. ad leg . reg. c. . l p. manut. de leg . rom. romans buried such offenders as had satisfied the law within the towne , as vestals , and emperors . of the laws of particular nations . of our law of felo de se. br act . f. . a 〈…〉 b ●…lowd . com. hales his case . . that this is murder in our law ; and the reasons which entitle the king. our naturall desire to such dying , probably induced this law . c bodin rep. l. . c. . & l. . c. . as in states abounding with slaves , the law-makers quenched this desire . d l. . c. . e scbast . med. de venat . pisca . et aucup . q. . f aug. de civi . dei l. . c. . least it should draw too fast ; as hunting and vsury are ; and as wine by mahom. g pruckinan . de venat . pisc. & aucup . c. . h pompon . de incantat . c. . and as severe lawes against stealing i b. dorotheus doct . . k binnius to . . par . . f. . an. . when a man is bound to steale . l . dist. . q. . scotus opinion of day theeves . m exod. . . n tholosa . syn. l. . c. . nu . . ex buteler . in summa rurall . of such a law in flaunders . severe lawes are arguments of the peoples inclination , not of the hainousnesse of the fault . a epist. ad philip. sunday fast extremly condemned thereupon . so duells in france . so bull-baitings in spain . navar. manu . li. . nu . . gentle laws diminish not the nature of rape , nor witchcraft . b cap. . c h●…de his qui not . infam . l. . §. . 〈◊〉 . . publique benefit is the rule of extending or restraining all lawes by bartel . if other nations concur in like lawes , it shews their inclination to be generall . the custom of the iewes , and the law of the athenians evict nothing . a de bello jud. l. . c. . b buxdor . syn. iudais c. . a pliny . li. . cap. . the reason drawne from remedies against it , proves no more . b a. gellius li. . c. . . of reasons used by particular men , being divines . a . q. . duplicet . . of s. augustine and his argument . . of st. aug. comparatively with other fathers . . comparison of navar and sotus . jesuists often beholden to calvin for expositions . . in this place we differ not from st. aug. b . q. . s●… non . . nor in the second . . that then may be causa puniendi sinc culp●… . c reg. sur . . . as valens missed theodosius ; so did augustine pretermit the right cause . of cordubensis rule , how we must do in perplexities ; d a●…t . cordub . de simonia q. . editione . hispani . how temporall reward may be taken for spirituall office . hesychius vitae philosophorum . . of pindarus death praying for he knew not what . f vb●… supra . in our place we depart from st. aug. upon the same reason as the jesuit thyraeus doth . g thyrae . jesui . de daemoniacis c. . 〈◊〉 . . a . q. . non est , the place out of s. hi●…rome cited by gratian. b gloss. in locum supra . c idiotae contemplatio de morte . . lavater confesses aug. hie●… cry●… and lactan●… to be of this opinion . a lavater in sam. ca●…lti . of p. mar. reason mors malum . a stromat . l. . clement . hath long since destroyed that opinion . of malum 〈◊〉 . b aqui. . q. . ar . . c●…n . c jo. . . possessed men are not alwaies so afflicted for sin . d thyraeus de daemon . c. . e aqui. . q. . ar . . con. damnation hath not so much rationem mali as the least sin . if death were of the sorts of evill , yet there may be good use of it . f aug. de . bono conjug●… . g paulin. severo esist . . how paul calls death gods enemy . h cor. . . i marlorat . in bunc locum . k calvin in hunc locum . death since christ is not so evill as before . of martyrs reason , vita donum . of lavaters reason of judges . where confession is not in use , there is no exterior judge of secret sinne . a humfred . iesui . pa. . ad ratio . . cam. of the popes jurisdiction over himselfe . b c●…d . l. . tit . . le . generati . of such jurisdiction in other persons by civll lawes . c bald. f le . . de . j●…diciis . d filesacus de episc. autorit . ca. . 〈◊〉 . . e dig. l. . ti●… . . le . . si cons. ioh. . elected hi●…selfe pope . f uol●… . . genera . . . jurisdiction over our selves ●…s denyed us , because we are presumed favourable to our selves ; not in cases hurtfull to our selves . g heurnius de philos. barbar . . even in cases hurtfull , we have such jurisdiction . h theod. a nice . l. . c. . & . . gregories oath in the great scisme . i schlusselburgius . catul. here●…ico , l. . . when a man becomes to be sui juris . . warre is just betweene soveraigne kings , because they have no judge . k accacius de privileg . juris . l. . cap. . . princes give not themselves priviledges , but declare that in that case they will exercise their inherent priviledge . josephus reason of deposi tum . a de bell . iud. l. . ca. . b regula juris . c arist. probl. sect. . q. . . in these cases a depositarie cannot bee accused de culpa , if he be sine dolo. . a secret received , data fide , is in natura depositi . d tholos . syntag . l . ca. . nu. . e soto de teg. secr. membr . . q. . . of similitudinary reasons in authors not divine . a de bello iuda . l. . ca. . . of his reason of hoslis . a lib. . c. . . of his reason of servus . bosquier . conc. . of his reason of a pilot. . of aquin. two reasons , from justice and charity . a . q. . ar . . of stealing away himselfe from the state. . monastique retiring is , in genere rei , the same offence . . the better opinion , that herein is no sinne against justice . . i usurpe not upon his servant , but am his servant herein . b sayr . thesau . cas. consc. l . ca. . nu. . . though we have not dominium , wee have vsum of this life , and we leave that when we will. . the state is not lord of our life , yet takes it away . c sayr . l. . c. . nu. . . if injurie were herein done to the state , then by a license from the state , it might be lawfull . . and the state might recompence her domage upon the goods , or h●…i . e . in a man necess●…y there may be some injustice in this act . d . q. . ar . . ad ●… . . no man can doe injurie to himselfe . . the question , whether it be against charity , 〈◊〉 ted to the third part . of aristotles two reasons . of misery , & pusilanimity . a arist. eth. l. . c. . b cap. . infra fol. . . of reasons to be made on the other part . . of the law of rome , of asking the s●…nate leave to kill himselfe . a decl●…m . . . of the case in quintilian . . comparison of desertion and destruction . . of omissions equall to committings . a in admonitorio . b dist. . pasce●… . c tabula paris . censuraru●… . . in great sinnes , the first step imprints a guiltinesse , yet many steps to self-homicide are lawfull . a stanf. plees de cor●…n . cap. petie treason . b elian. l. . cap. . . dra●…s laws against homicide were retained . c precepto . . tolets five homicides . . foure of th●…se were to be found in adams first homicide in paradise . c reuchlin . de verbo mirisico . lib. . cap. . . of tolets first & second way by precept , and advi●…e , or option . a bartol . le . non solum . f. de injuriis , . si mandato . b reg. jur. . . we may wish malum poenae to our selves , as the eremite did to be possessed . c sulpit. in vita martini . dialo . . . wee may wish death for wearinesse of this life . d martialis ad tholosanos . e coment . in sam. l. . c. vlt. f heptap . pici. l. . proem . . it is sin to wish that evill were not so , that then wee might wish it . g adrian . quodlib . . ar . . . what wee may lawfully with , we may lawfully further . . of wishing the princes death . h saxavia de imp. author . epistola . . in some opinions , false religiō makes a tirant . i lib. . ca. . . why an oth of fidelity to the pope binds no man. k declaration & protestation des doctes de france . anno . . who is a tyrant in these mens opinions . beccar . cont . lib. de. jure magistrat . m carbo . cas. conc. summa summarum . tom. . lib. . cap. . n sylvest . verb. martyr . o navar. manual . ca. . nu. . p phil. . . how death may be wished by calvine . q in cor. . marlorate . supra . eman. sâ aphor. confes. ver . charitas . how we may with death to another for our owne advantage . ph. nerius consented to the death of one who wished his own death . s vita phil. ner. fol. . t liber conformi . fran. & christi . u sedulius minor . advers . alcor . francis. of tolets . species . by permission which is mors negativa . of standing mute at the barre . three rules from sotus , navar , and mald. to guide us in these desertions of our selves . a soto . de teg . saeret . membr . . q. . b nava . manual . c sum. maldo . q. . ar . . d acacius de privilegiis l. . cap. . e gerson . f acacius de privile . l. . c. . i may suffer a thiefe to kill me . g sayr thesau . cas. cons. l. . cap. . nu . . h alcor . azoar . . of se desendendo in our law . i am not bound to escape from prison if i can , nor to eate rather then starve . i eman. sa. aphor. conses . ver . charitas . k aquin. . q. . ar . . ad . l sayr thesau . cas. cons. l. . cap. . for ends better then this life , we may neglect this . i may give my life for another . m chris. hom. . in genes . n aug. l. . adver . faustum . cap. . chrisostomes opinion of sarahs ly , and adultery . and st. aug. of that wife who prostituted her selfe to pay her husbands debt . o ca. . & primo : deserm . dom. in monte . p bonavent . . dist. . q. . q aug. de mendacio . c. . that to give my life for another is not to prefer another , as bonaventure , and aug. say , but to prefer vertue before . life . for spirituall good is without question . r sayr thesau . cas. cons. l. . c. . nu . . s eman sa. aphor. converbo charit . t idem verbo ho. i may give another that without which i cannot live . u aquin. . q. . ar . . sotus . i may over-fast my selfe . x de consecr . dist. . non mediocriter y navar ex dist. . de cons. this in saint hieroms opinion is self-homicide . z soto de tegsecret mem . . q. . ex hieron a cas. collatione . c. . of the friar whom cassianus calls a selfe-homicide for refusing bread from a theefe , upon a vow . of christs fast . b bosquier cove . . c idem cove . . of philosophers inordinate fasts . d porphir . de abstiu . anti. e idem de occasionibus . supra . of the devills threatning s. francis for fasting . f cap. de austeritate . examples of long fasts . g middendor . de academiis fol. . h lilius gyr. dialog . . reasons , effects , and obligations , to rigorous fasts . i sayr tbesaur . cas. cons. l. . cap. . . . k azor. mor. inst. pa. . l. . cap. ●… . l bosqui . coue. . m hier. epist. ad marcell . n mat. . . o greg. naz. oratio , de cura pauperum . p clem. alex. l. . paedag. c . q procop. gaz. l. . de aedificiis iustiniani . r sayr . thesau . cas. cons. l. . c. . n. . s clem. apostol . constit. l. . cap. . t ibid. cap. . corollary of this section of desertion . u mariana de rege , l. x. cap. . . of another degree of homicide , by mutilation , which is not in tolets division . of delivering ones selfe into bondage . a baron . martirol , junii . b tabula paris . irregularit . c binius to. . pa. . fo . . by divers canons it is all one fault . d can. apost . can. . e stanf. plees del coron . f canon . . g canon . . h calv. in mat. . . marlorate . of calvins argument against divorce , upon the ground of mutilation . the example of saint mark to escape priesthood . i hicr . prolog . in marcum . k mat. . . l orat. vero anto. & commodo philosophis . m sayr thes. cas. cons. l. . cap. . in what cases it is cleare that a man may mayme himselfe . of tolets fourth way , by actual helping a ardoinus de venenis l. . c. ardonius reekóns a flea amongst poysons because it would kill . b sam. . . david condemned the amalekite , who said , he helped saul to dye . c mariana de rege . l. . c. . marianaes opinion , that a king drinking poyson , prepared and ministred by another , he being ignorant , is a selfe-homicide . d sotus de teg . secret. memb. . q. 〈◊〉 e sansovin . de gover. a malefactor unaccused , may accuse himselfe . of sansovinus relation of our customes at executions , and withdrawing the pillow in desperate cases . of breaking leggs of men at executions : and of breakinge the halter . f iohn . g lucas depenna l. . c. de descr . et occult . iohan. de ant. soliloq . . optine . in d : leg . imperium . h num : . of the purgations assigned by moses●…n ●…n cases of jealousie . of formes of purgation called vulgares . i . q. . consuluisti . k tholos . syn. l : : c : . n : . l greg. turo . hist. fraucor . l : : c : 〈◊〉 : charlemaine brought in a new purgation . and britius a b. another being acquitted before m lamb. de legibus priscis anglorum . with us bothkindes of ordalium , by water , and fire lasted till k. iohns time . in al these , and in battaile the party himself assisted to his payne . three examples of actuall helpers to their owne destruction in s. doroth. n b : doroth. doctrinâ . de renunciatione . o idem doct : . de accus . sili ipsius . p supplement : chron. an . chr. . . of ●…oseph of arimathaea his drinkinge poyson . q navar man. ca : . n. . . of saint andrew and saint lawr. r controv. . . casuists not clear whether a condemned man may doe the last act to his death . s relect. de homicid : n : : in refp . ad . . but unto curates and priests sometimes it is sub praecepto , even without condemnation . t sayr sum : sacram. poenit : cap . u de teg . sec. memb . . q. . . of tolets last species of homicide which is the act it selfe . . how farre an erring conscience may justifie . a diog. laert. lib. . pythagoras conscience . b azor. inst. mor p. . l. . cap. . epist. . sever. lib. . c cassia●… . collat . . cap. . of the apparition to hero an eremit by which he killed himselfe ; out of cassianus . d nazarius constantio . the devill sometimes sollicites to good . e wier . l. . c. ●… . f vasq. de adorat . l. disp . . cap. . by vasquez it is not idolatry to worship god in the divell . rules to distinguish the spirits by marks are false . g binsfeld . de confes . sagarum , f. . menghi fustis daemonum , cap. . so is the rule , that good angels alwaies move to good ordinarily . . as in adoration , so in this case , invincible ignorance may excuse . i inc. constan supra . . of saint aug. his first reason to donatus , that we may save one against his will. k ignatius ep : ad romanos . l ant. august . episc. tarrac : de leg . roman . cap. . . of his second of examples : and of his escape if donatus had produced examples . m de civitate dei l. . cap. . et lib. . cont . gaudent . cap. . divorce in rome , and in jurie long without example . n a : gellius l : . cap. . o serarius de rabbin . et herodibus cap. . . s. august . schollers in this point of examples , as stubborne as aristotles , for the heavens inalterablnes , though the reason of both be ceased . p kepplerus de stella serpent . cap. . q sextus reg. iur : quod semel . r baron . martyrolog . . of the martyr apollonia . of answers in her excuse . s sayr . thesaur . cas. cons. l. . c. . num . . t baron . mart. . of the martyr pelagia . . though her history be very uncertain the church seems glad of occasion to celebrate so noble a fact . . augustins testimonie of her . u august . de civitate dei l. . cap. . x de virg. l. . ambrose meditation upon her . . eusebius his oration imagind in the person of her mother . y eusebius eccles. histor : l. . cap. . z plin. paneg . trajan . . s. august . first of any doubted their fact , and did seeke shifts to defend it which it needed not . . s. august . example hath drawne pedraca to the same shift , of special divine instinct in a like case . a pedraca cas. de consc . . praec . hispanica editio . . so says p. martyr of the midwiues and of rahabs lye . b in jud . c io : de lap. cas. missales c. : art . . . to preserue the seale of confession a man may be bound to kill himselfe . d ibid. e sotus de teg . secret . memb : . q : . notes for div a -e an induction to the handlinge of these places of scripture . a prov. . b plin : l. : cap . c . pet. : . d artemidorus de som●… . int●…rp . l : . cap : . . why i forbeare to name them who cite these places of scripture . . if any oppose an answer what i intreat of him . e mar●… . . . . why clergy men may fish , or hunt but not with doggs . f ex dist. . esau. . of beza's answer to ochius polygamy . . no place offered out of iudiciall nor ceremoniall law . of the place in gen. . . . we are not bound to accept the interpretations of the rabbins . a buxdorfius synag . iudaica ex rahbi isaac cap : . fol. . b lyra in hunc locum . . of lyra and of sâ his hebraismes . c ema . sâ not : in univers : script . of the place in deuter. . . . iurisdiction of parents , husbands , masters , and magistrates , must consist with this place . . this place must be interpreted , as the other places of scripture which have the same word , from which no conclusion can be wrested against this fact . a . sam : . . b tob : . . c sap : . . . of the place of iob . . . why they cite this place in latine . a digest . li : . tit : . le : . b l. . tit : . leg : . . of souldiers priviledges of absence by law . c supra . iobs scope is , that as war works to peace so here we only labour to death . d euseb. l. . cap. . . of christs letter to king abgarus . . of the place iob . . . why this was not lawfull to job . his words seeme to s●…ew some steps toward a purpose of selfe-homicide . a sex ; sen ; bibliot . s●…nst . lib : . heres . . : sex : sen●… and gregories exposition thereof . b greg. mor : l : . cap. . gal : . 〈◊〉 . wherin i differ from the anabapt . who affirme that iob despaired . . s. hierome and the trent councell erre in condemning all which a condemned man saith . . of them which impute despayre unto christ. . of the place iob. . . . of the place eccl. . . . this place is not of safety , but of health . . of the place exodus . a . q : . si non licet . . s. august . thinks this law to concerne ones self more directly then another . . this law hath many exceptions . 〈◊〉 . lawes of the first table are stric●…ioris vincull , then of the lato●… . . a case wherin it is probable that a man must kill himself . a acatius de privil . l. c. . b navr . manu●…l . cap. . n. . c supra . as lawes against day-theeves may be deduced from the law of god authorizing princes , so may this from the commandement , of preferring gods glory . whatsoever might have been done before the law , this law forbids not . of the place sap. . . d●…ut . . . . of the place matt. . . . christ , where it conduced to his owne ends , did as much as the devill did tempt him to in this place . . of the place acts . . . s. paul knew gods purpose of baptising the keeper . . els saith caluin , he had frustrated gods way to give him an escape by the keepers death . . of the place rom. . . . how paul forbids evil to be done for good . . god always inflicteth malum poenae by instruments . . induration it self is sometime medicinall . a aqui. . q. . ar . . con . b hippocrat . a●…bor . l. . . . wee may correct in our selves one disease by another . . in things evill in such sence as paul taketh them here , popes dayly doe dispence . c dist. . lector gloss . d bodin●… daemon . l. c . e windek de consens . et dissens . leg . et can. ca. . f cod. tit . de malef . l. . §. ●…rum . . so doe the civill laws . g paracel . l. de morb . ca l. h dist. . cap. duo mala . dist. ead . cap. nerui . k nav. man. c. . num . . so do canons . l bellar. de amis . grat . & stat . peccat . l. , c. . ex h●… . de vict & tho. so doth god occasion lesse sin to avoid greater . . what any other may dispence withall in us , in extremity we may dispence within our selves . supra . . yet noe such dispensation changeth the nature of things , therefore that particular was never naturally evill . . the law it self is neither good nor evill . . as picus notes comparing it to the firmament . m heptapl . l. . proem . n ezech. . . . what evill pa●…l forbids ; and why . supra . . nothing which is once evill can ever recover of that supra . . three acts were in god's decree preserued from those staines which make things evill , so as miracles were written in his book of nature , though not in our copy ; and so , as our lady is said to be preseru'd from originall sinne . o exod. . . . such was moses killing the egyptian . . if this place be taken of all kind of evill , it must admit exception , as well as the decalogu . . otherwise the application which bellarm. and others make of it will be intollerable . p de eul . sanct . l. . cap. . of the places cor. . . cor. 〈◊〉 . . & . . the dead are still his temples , and images . silvius com : ad leges . heathens te●…ples might be demolished , yet the soile remain sacred . pauls reason is in cases where we avile our selves : here wee advance our selves . that our body is not our own , how it is to be understood here in paul. a vers. . b vers. . of the place ephes. . . a cap. . v. 〈◊〉 . this place gives arguments to all which spare not themselves for reliefe of others . . of the place epb. . a marlor . in hunc locum . . how marlor . expounds this hate . . of places of scriptures on the other part . . we may , but our adversaries may not make use of examples . to which the answer of martyr and lavater is weake . . the nature , degrees , and effects of charity . . s. august . pourtraite of her . a de natura et gratia cap. ult . . of her highest perfection , beyond that which p. lombard obsorved out of aug. b lomb. l. . dist. . c i●… epist. ●…tract . . d phil. . e serarius triheresi . l. . ca. . f deut. . . g mat. . . he who loves god with all his heart , may love him more h aqui. . q. . ar . . i aqui. . q. . ar . . . any suffering in charity hath infalibly the grace of god. by aquin. . of the place cor. . . . by this in common reputation , that was a degree of perfection to dye so . and charity made it acceptable . . paul speaks of a thing which might lawfully be done , for such are all his gradations in this argument . . tongues of angels in what sence in this place . calvin . . speech in the asse , understanding of mysteries in iudas , miraculous faith make not the possessor the better . how i differ from the donatists arguing from this place , that in charity self-homicide was alwaies lawfull . to give my body , is more then to let it be taken . metaph. in niceph . martyr . how nicephorus the martyre , gave his body in sapritius his roome , who recanted . there may be a case that a man bound to give his body , cannot doe it otherwise then by selse-homicide . of the places joh. . . & joh. . . i need not purge my self , when anothers crime is imputed to me . a sot. de teg . secret. memb. . q. . b job . . . of the place ioh. . . peters readinesse was naturall . pauls deliberate . cor. . . of the place ioh. . . why christ saies this in the present time . a act. . . of the aboundant charity of christ. b de suidone . pa. . notae in ca. . of his speech going to emaus . of his apparition to saint charles . c revel . brig . l. . ca. . of the revelation to st. brigit . d suidon . p. . not. in ca. . of his mothers charitiy . that none could take away his foule . his owne will the onely cause of his dying so soone . by st. aug. and by aquin. because he had all his strength . e mar. . f de t●…nit . l. : cap. . g . q. . ar . . ad . h mat. . . . and by marl. because he bowed his head , and it fell not , as ours in death . i luc. . . how it is true that the jewes put him to death . . of aquin. and syluesters opinion of him . k . q. . ar . . con. l verbo matrimonium . . christ was so the cause of his death , as he is of his wetting , which might , and doth not shut the window , in raine by aqui. . who imitated christ in this actuall emission of the soule . m aquin. supr . ioh. cap , . l sophro. prat . spir . cap. . dephter . anco . et surius to. . feb . de sever. raven . m sind . not. inc . . ad . . vpon what reasons this fashion of dying in christ is calld heroique , and by like epithites . . christ is said to have done herein as saul and apol. and such . of the places iohn . . and luc. . . a heb. . . b in ioh. . . . iesuites apply particularly this hate . c reg. iesuit . constit. spirit . . . if the other place , noe man hates his owne flesh , be against homicide ; this must be for it . . s. august . denies that this place justifies the donatists . but not in all cases . . of the place . iohn . . . all these places direct us to do it , as christ did it , unconstraind . a phil. . . . of the place phil . . of s. pauls gradations to this wish ; and his correcting of it . of the place gal. . . . this was more then vitam profundere by calvin . of the place rom. . . a cor. . . . that this anathema was damnation . . that he considered not his election at that time . of the place exod. 〈◊〉 . . that this imprecation was not only to be blotted out of the history of the scriptures . . it was stranger that christ should admit such a slip downward as to wish an escape from death , then that moses should have such an exaltation upward as to save his nation by pe●…ing . yet both without inordinatenes . a pont. paul. ad amand. epist. . . how by paulinus a just man may safely say to god , dele me , . of examples in scriptures . . the phrase of scriptures , never imputes this act to any as a sin , when it relates the history . a schultet . medul . patr . pag. . in l. . irenaei . . irenaeus forbids us to accuse where god doth not . . bezas answer to ochius reason , that some patriarchs lived in polygamy reacheth not our case . b beza de polyg . fo . . c gen. . d gen. . e sam. . . for it is not evident , that this is sinne , by any other place of the law ; which was in all his cases . and here many examples concurre . f acacius de privileg . l. . c. of acts which were not fully ●…murders , but approaches . a reg. . of the prophet who punished him who would not strike him . that when god invites men to such violence , hee sayes so plainly . and therefore such particular invitations may not be presumed , where they are not expressed . of io●…as . a . . b proem . in com. in iona , vers. . . . c lyra prolog . in iona. why saint hier. calls only ionas , of all the prophets , holy. . of samson iudg. . a pererius in gen. . . the church celebrates him as a martyr . b paul. sever. epist. . paulinus wishes such a death . they which deny that he meant to kill himselfe , are cofuted by the text . c fran. de vict. in relect . de hom. greg. valent. tom . . disp . . q. . p. . d jud. . . they which say he did not intend his own death principally say the same as we . supra . that saint aug. his answer to this fact , that it was by speciall instinct , hath no ground in the history . e aug. de civit . dei cap. . f sayr thesau . cas. conse . l. . cap. . nu. . g pedr. pr. . hisp. of says reasons in confirmation of august . that samson pray'd . . of pedr. his reason , that it was against the work of god , because it was done as it was desired . h v. . that he had as much reason , and authority to kill himselfe as to kill the philistims , and that it was only the glory of god. i fra. georg. probl . . . samson in this manner of dying was a type of christ. k perer. in gen. . . of saul sam. ult . . whether the amalekite did help to kill saul . a . sam. ult . b . sam. . c antiq. l. . cap. d hist. schol. . whether saul be saved or no. e cro. . . lyra. . in what cases the iews . and lyra confess that a man may kill himselfe . . lyra's reasons why saul is to be presumed to have dyed well . f notae in sindou . c. . nu. . . burgensis reason to the contrary , that if saul were excusable , the amalckite was so to . . of sauls armor-bearer . of achitophel . sam. . vers . . he set his house in order , and he was buried . of judas . mat. . . act. . . a act. . . b euthym. in com. in matt. c brent . in act. . . d oecum . ●…n collect. act. apost . . he dyed not by hanging himself , in the opinion of euthymius , 〈◊〉 oecum . papias s. iohns disciple . and theoph. e theophilact in mat. . . by what meanes many places of scriptures have beene otherwise accepted , then they intend . iudas not accused of this in the story , nor in the two propheticall psalms of him . f psal. . ct . origens opinion of his repentance . g ex not . em. sâ in mat. . h aquin. catena aurea . . calvin acknowledges all degrees of repentance which the romane church requireth , to salvation , to have beene in iudas . i iu mat. . . k . q. . tu dixisti . glos . petilianus his opinion of his martyrdome . l ibid. si non licet . 〈◊〉 . iudas act had some degrees of justice by s. aug. . of eleazar macab . . . . jos. aut. . . . all confess that an act of vertue . . the destruction was certaine . . he did as much to his owne death as samson . the reasons of his act in the text , . s. ambrose his extolling thereof . a cajet . in . iud. . cajetanus his reason for eleazer's justification , appliable to very many other cases of self-homicide . . rasis mat. . . . his reasons in the text . a aquin. . q. . ar . . b aristotel●… ethic. l. . c. . c supra fo . . whether it be pusillanimity , as aqui. august . and aristot. says . d august . de civit . dei l. . c. . . s. aug. confesses that to have beene greatnes of mind , in cleombrotus . e c. . . how much great examples governe . f vell. paterc . de morte grac. g supra h diog. laer. l. . . that it was reputed cowardlines in antistbenes extreamly sick not to kill himself . . vpon what reasons lyra excuseth this and like actions . i relect. de homicid . resp . ad ult . argum . k sotus l. . de just . q. . ar . . l valeu . to . . disp . . q. . burgensis reasons confesses he might have had just causes . notes for div a -e . why i refraind discours of destinie herein . a alcor . a . . . man made of shadow and the devill of fire by the alcoran . . our adversaries reasons contradict one another . b alcuin . ep. . no praecept given to love our selves . encouragements to contempt of death c cypr. serm. de mortalitate . d gratiar . act . de cons. e chyrurgia mag . de ulcer . f aphor. l. . . . why i abstaine from particular directions . g ennodius ad celul . . laws forbid ordinarie men to cure by extraordiry meanes , yet the kings of england , and france , & spaine cure so . h paracelsus chyrurg . mag. tract . . cap. . et de trans . cap. . i pet. pomp. de incant . c. . k cassanaeus catal . glo . mun . par . . consider . . l cassian . l. cap. . ad . as hier. orig. chrysost. and cassianus are excusd for following plato in the toleration of a ly , because the church had not then pronounced , so may it be in this . m observat. in cassian . in fine l. fo . . cornelius celsus sent . . an essay concerning self-murther wherein is endeavour'd to prove that it is unlawful according to natural principles : with some considerations upon what is pretended from the said principles, by the author of a treatise intituled, biathanatos, and others / by j. adams ... adams, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an essay concerning self-murther wherein is endeavour'd to prove that it is unlawful according to natural principles : with some considerations upon what is pretended from the said principles, by the author of a treatise intituled, biathanatos, and others / by j. adams ... adams, john, - . [ ], p. printed for tho. bennet ..., london : . errata: p. [ ]. advertisements: p. [ ]. reproduction of original in union theological seminary library, new york. includes footnotes. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng donne, john, - . -- biathanatos. suicide -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - tcp staff (michigan) sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion an essay concerning self-murther . wherein is endeavour'd to prove , that it is unlawful according to natural principles . with some considerations upon what is pretended from the said principles , by the author of a treatise , intituled , biathanatos , and others . by j. adams , rector of st. alban woodstreet , and chaplain in ordinary to his majesty . london , printed for tho. bennet , at the half-moon , in st. paul's church-yard , . to the reverend dr. godolphin , provost of eton college . sir , there are few addresses of this kind , where the writer considers the reputation of the person he applies to , half so much as his own ; for tho' the gratitude from whence they flow may be sincere ; yet they are likewise very glad that the world should know their friend or patron : if something of this should be laid to my charge , i could hardly acquit my self ; since 't is not i confess , without some pride , that i acknowl●…ge thus publickly the great obligations which i have to you . however , i must say , that this was not the only ground of my applying to you : for having undertaken the defence of humane life , it would not have been sufficient to have shewn , that god reserves to himself the absolute propriety of it , and that he imparts it to man , for a great and noble end ; unless i had given some instance how valuable , how glorious it might become , by a constant pursuit of that end. where then could i have met with so full an instance to this purpose , as in the example of your life ? where such strength of reason is guided so regularly by revelation , and every vertue improvd and adorn'd by primitive piety . thus your name supports my argument , at the same time , that 't is necessary for my protection , who have attack'd an error of so much reputation , and which is set off with all the pompous boasts of reason , courage , honour and liberty ; by which men chuse to be misled , rather then guided by revelation ; till after the loss of health , estate , and a good conscience , they are driven to seek for ease in self-murther . among other pretences which have been brought to justify this act , one of the most popular is the example of the romans : i have endeavour'd to give some account when it first grew in vogue among them ; and what vi●…es and opinions made way for it ; how from a people naturally religious , brave , and disinterested ; above corruption , as much as cowardice ; they fell firstinto atheism , and from thence into luxury , bribery , and treachery , publick poverty , and private extortion ; which ended at last in the slavery and ruin of that great nation . i could not consider this without a melancholic reflection upon my own country ; formerly not unlike the other in its vertues , as its enemies will confess for their own credit ; but , alas ! now too like it in its vices , as its best friends must be forc'd to own : what can save it from the same calamity , but the restoring that lost zeal for religion and vertue , and sincere love of the publick good ? and what one family can contribute more to this than your own ? where at this time are to be found such excellent qualifications for support and ornament , both of the church and state ? may that good providence , which upon all occasions has been so favourable to this nation , make you his happy instruments to this purpose . sir , your most humble and most faithful servant . john adams . the contents . chap. i. man considered in the individual , and the state of nature ; of humane life ; what and from whence it is ; where the absolute propriety of it is to be plac'd . page . . chap. ii. concerning the true end or design of humane life , and what it is to follow nature . pag. . chap. iii men consider'd as a member of civil society . self-murther prov'd to be destructive to civil society , from which , and what was said before , concluded to be an act of the greatest injustice , and therefore unlawful . pag. . chap. iv. of the rise and obligation of self-preservation : some objections against it remov'd , how far humane life may be justly valu'd , or despis'd . pag. . chap. v. who they are chiefly that maintain this act , to be lawful : the stoicks : the author of biathanatos : method propos'd for the answering objections : some general ones consider'd , which are brought against self-preservation , as confess'd to be a law of nature . pag. . chap. vi. such objections consider'd as are offer'd against the law of self-preservation , with particular relation to what has been said concerning god's propriety of humane life ; and which either directly deny this propriety ; or else allowing it , pretend , that a man may notwithstanding this kill himself lawfully , by god's dispenfation , dismission , call , or summons . pag. . chap. vii . other objections answer'd , by which they would introduce a different end of humane life , as the measure of self-preservation ; and then supposing that this end does cease , whensoever a man's reason tells him that it does so ; would from hence infer , that his obligation to preserve life , does cease also pag. . chap. viii . examination of such objections as are brought to invalidate what was said above , as to man's being a member of civil society ; and the vnlawfulness of self-murther in this regard also . application to the coroner's inquest , in this case . pag. : chap. ix . transition to the remaining part of this treatise , with a short view os●…it . the authority of examples consider'd ; several instances of laws and customs of many countries in the behalf of self-murther examined ; particularly such as relate to the romans : that nothing can be borught from hence to prove self-murther to be natural . pag. . chap. x. the rise and progress of the stoicks : a short account of their philosophy ; when and for what reasons it spread among the romans : that the doctrine of self-murther is inconsistent with their other principles ; as prov'd by instances from their greatest authors , seneca , epictetus , and antoninus ; with a brief character of each . pag. . chap. xi . gato's case considered in particular : his character , his enmity against caesar : the several circumstances of his death ; what were probably the true causes of it , and of the great encomiums which were given him afterwards . pag. . chap. xii . concerning courage ; what the nature , object , and vse of it is , as humane : the mistakes concerning it , and the occasions of them : that self-murther is not the natural effect of true courage . pag. . chap. xiii . of honour , that this is twofold ; either inward , a principle of virtue ; or outward , from the applause which follows upon the other : that neither of these can ever require self-murther : the mistakes concerning honour which occasion it : objections answer'd ; and some particular cases consider'd . pag. . chap xiv . liberty , the last plea for self-murther , examin'd . the several significations of the word : of that liberty in general , which man has as to his actions : that this can afford no pretence for self-murther : that whatever calamities , what grief , or pain soever afflicts the soul , or may be suppos'd to enslave it ; man has no authority to set it free in this manner : that the consequence of so doing would be slavery , and not liberty . pag. . errata . page . line . ●…lt . read obtaining . p. . for too r. to . ib. after what ? add is more common . p. . l. r. author . p. . l. . r. net so ill●…itedly . p. . l. . dele of . ib. . f. us , r. as . p. . marg . r. dure . p. . marg . del . in bis p. . l. . f. becomes , r. comes . p. . l. . r. if not to be p. . l. . del . is , p. . l. . r. what . p. . l. del . manliness and the ●…ks ( ) foll . p. . l. . r. loss of . p. . marg . r. agostini . p. . f. non compos , r. felo de se. p. . l. . f. must , r. may . p. . l. . ●…r . supposing . p. . l. . r. friends . p. ●… . l. . r. bacchanalia . p. . marg . r. projecere . p. . l. . r. anaxagoras . p. . l. . r. numantia . p. . l. . f. is , r. his . p. . l. . f. till . r. ' t is . p. . l. . r. mdan●…lic . p. . l. . r. but how . p. . l. . r. that though he . p. . l. . del . ( ) . p. . l. . r. suth●… one . p. . l. . del . 〈◊〉 it . p. . marg . f. lib. . r. lib. . p. . l. del . of . p. . l. . del . any . addenda : page . line . after has any right to punish him . add that is as to those faults which he c●…its against himself . as intemperance , &c. ib. l. after destruction of it , add if it be ●…s crime as shall be prov'd . there are some litteral mistakes , as also in the pointing , occasion'd by the transcribing , which the reader is desir'd to correct or excuse . lately printed , the certainty of the christian revelation , and the necessity of beleiving it , established : in opposition to all the cavils and insinuations of such as pretend to allow natural religion , and reject the gospel . by francis gastrell b. d. and preacher to the honourable society of lincoln's-inn . a conference with a theist in . parts . by w nicholls d. d. printed for tho. bennet . an essay concerning self-murther , &c. introduction . to treat of this subject , by such arguments only as may be drawn from reveal'd religion ; or to mix these and such as may be brought from natural reason , together , wou'd be to raise the greatest prejudices in those persons who are most concern'd : for they who undertake to defend the lawfulness of self-murther , ( of which there are many in this age ) proceed chiefly upon natural principles , and will not hearken to any thing from revelation till these are answered : wherefore my design at present is , to consider this action , according to the principles of natural reason only . to this purpose it might perhaps be thought necessary by some people , to prove in the first place the being of a god : but since this has been both readily allow'd , and studiously maintain'd , by the most considerable advocates of self-murther , i shall take it to be granted ; and , upon this supposition , endeavour to prove , that self-murther is naturally unlawful . chap. . man considered in the individual . the state of nature . of humane life . what , and from whence it is . where the absolute propriety of it is to be plac'd . by self-murther , i mean a man's depriving himself of life wilfully and advisedly . for the proving this act to be unlawful , we are to consider what humane life is : from whence man receives it : where the absolute propriety or dominion of it is to be plac'd : and to what end it was bestow'd . man consists of a rational soul and body united together naturally . humane life is the result of this vnion . there was a time when neither soul , nor body , had any being ; therefore the soul cou'd not be the cause of it self ; much less cou'd the body be so . but the being of each , and the union of both , and the continuation of the same union , must be owing to that all-wise , all-mighty , vniversal cause , which is called god. this i suppose will easily be granted ; and if so , it will lead us to the fixing the true propriety or dominion over humane life , the absolute and lawful power to dispose of it . all absolute propriety is either original or derivative ; each of which is twofold , of men , or of things . in the present argument , the life of a man is the man , and not a thing ; he that destroys the life of a man , destroys a man ; and he that destroys a man , destroys the life of a man : however , one of these may be of use to illustrate the other ; and if we know by what means original propriety of things is acquired , we may the more easily discover , whether man has any original propriety of his life , or no. original propriety of things comes , by taking possession of that which belongs to no body ; or which has been forsaken by those to whom it did belong ; or else , by making or producing something out of that which is no bodies ; which last seems to give the best title of propriety , as being not only the possessing , but the giving a kind of new being to the thing : now , i. man cannot have the original propriety of himself , by any of these ways , because he could not make himself , nor can he be ever so derelinquished or forsaken by the great cause of his being , as to remain independent and absolute ; but while he is , he must belong to the same cause , thro' which he at first was ; besides , he cou'd not take possession of himself before he was , nor cou'd he be at the same time both the person taking possession , and the person possessed . if man then has not the original propriety of himself , no other creature can pretend to it , and therefore it remains only that it should be in god : and in him indeed it is in the strictest manner , not by producing him out of that which was no bodies , but by making him out of that , which he created out of nothing ; and by being independent himself ; and not only causing , but sustaining , and comprehending all things . ii. as to any derivative propriety , or dominion which man may be suppos'd to have of his life ; if we consider such propriety as absolute and independent , which it must be , if it gives him a right to dispose of his life as he pleases ; he can have no such propriety neither , because this is contradictory both to the nature of god and man. . this cannot be derived from any but god ; but god cannot divest himself of such absolute dominion or propriety , because this wou'd make man from the time in which god shou'd do this , so independent , that god would have no further right over his life ; and therefore cou'd not in any case threaten him with death , nor command him any duty under the penaity of any punishment : in a word , this wou'd hinder god from being omniporent ; for he cannot be so , who has not a power over all , whether persons or things . . altho' we shou'd suppose that god shou'd part with his original propriety , and derive it to man ; yet man is not capable of receiving it . hecou'd not by the condition of his nature subsist alone in the absolute propriety of his life one moment ; because he can no more conserve life , than he can begin it ; * the conservation of any thing , is the continuation of the production of it : wherefore nothing but the same power which began life at first , can continue it afterwards . no man , nay , not all mankind can contribute the least to this purpose , by making any of those things which are necessary for the continuing of life ; not the meanest part of his food , not a grain of corn , or a blade of grass ; nor has any one the art or skill so to digest such food when taken into the body , as to adapt it to the support of life , nor so to distribute it that it shall be turn'd into the substance of all those parts of the body , as bones , nerves , flesh , blood , spirits , which are necessary for the continuation of it ; nor lastly , to order the whole distribution so with relation of every part to every other , as to make up that harmony wherein li●…e consists . wherefore as god cannot derive this absolute propriety to man in regard of his omnipotence , so cannot man receive it in regard of his natural dependance upon him : but life continued is as fully god's propriety , as life first bestow'd ; and therefore it must be an act of the greatest injustice for any man to cut it off by self-murther . from hence we may clear a mistake which people may be very apt to fall into by life's being so frequently call'd the gift of god. if by this they mean that it is of god's free-will and goodness that it is begun and continued to man , or that it is given him for his use only , they are so far in the right : but if they think that the word gift signifies here an actual transferring of right to any thing ; the ceasing of propriety in one party , and the beginning os it in the other , as this concerns humane life , it is a great mistake ; because as god can never cease giving , so man can never cease receiving ; never be in full , independent possession of it the least moment ; and consequently never have the absolute propriety of it . besides , this cou'd not be such a gift as conserr'd absolute propriety , because the civilians tell us , that for the making of a gift valid , as there must be donatio on the one side , so there must be acceptatio on the other ; for if the first should be sufficient without the last , then it might be in the power of the giver to undoe the receiver . now when god bestowed life upon man , there was no acceptation necessary for man , nor could there possibly be any such acceptation ; and therefore man has no absolute propriety of his life deriv'd to him from god , by way of gift . . no acceptation was necessary from man , because this was an act of absolute dominion , and supreme power , whereby god has a right to create what he pleases without the consent of the creature : not but that this act of supreme power was also an act of supreme goodness , in regard of the great benefit which life may be to man if he pleases , and therefore did not want his consent . . there cou'd not possibly be any such thing as acceptation in this case as the ground of absolute propriety by gift , because there being no propriety without some act of the free-will antecedent , as to the choice of accepting or rejecting ( as has been said , ) and life being before free-will it self , it was impossible that this choice shou'd be made : this argument aquinas starts ; and it is improv'd afterwards by † one of the most eminent of his followers , who assures us that man can have no absolute propriety of his life ; because whatever falls under man's dominion , must be something that may be made use of for the benefit of man as already possess'd of free-will , and consequently of life ; therefore life it self , and those things which contribute naturally to the being of man , cannot fall under man's dominion : neither can the power of free-will it self do so , which altho' it be after life , yet must be before any dominion , because it is the very foundation of all dominion whatsoever ; and this ( says he ) is the true and solid proof that no man has any absolute propriety or dominion over his life . what then ! shall we say that man has no right at all ? no power over himself or his life ? if this were so , how could he venture it at any time , or expose it to danger ? what has been said , does not imply this . he has a right over it in some sense , that is , a right of vse , but not a right of absolute propriety , a right to employ it for that end for which he receiv'd it : ( which shall be shewn more at large immediately ) and upon this account , has he also a right to hazard life ; but this being never to be exerted , but when life is certainly in danger , it amounts to no more than a right of preserving it ; which is a duty rather than a privilege , and therefore cannot be supposed to inferr , of all things in the world , any power or liberty to destroy it . there are some inferences which might be drawn from this head to establish god's absolute propriety of life ; but these depending upon the end or design of life , may , i believe , be brought in better , at the conclusion of the next chapter . chap. ii. concerning the true end or design of humane life . it having appear'd that the most wise god is the author , and therefore the supreme proprietor of life , we may be assured for the same reason that life is directed to some end ; for nothing can be more inconsistent with infinite wisdom , than to make the least part of the creation , much more the best , to no purpose . accordingly , the wisest men of all ages have acknowledged , and maintained that there is some such end , though they have not agreed in what it consists : some have reckoned it to consist in * the following of vniversal reason ; others in the following of vertue ; others again in the following nature ; or in the following god. towards the discovery of this , we may , i think , lay down these things as certain . i. that whatever the end of humane life is , what disputes soever there may be concerning it ; it is not the destroying it ; since nothing can have being given to it , only in order to the not being . ii. that the end of humane life must be something , which it is in every man's power to perform , otherwise this wou'd detract both from the goodness and wisdom of god ; and therefore it cannot depend upon any thing without us , as wealth , honour , or the pleasures of sensation , or the obtaining whatever * seems good to any one , or avoiding whatever seems evil to him , for none of these things are at the absolute command or disposal of man ; wherefore that which is the universal end of every man's life , must be something which depends only upon every man's self , and which no events or outward circumstances can hinder him from observing , if he will. iii. the end of life must be answerable to that degree of capacity which the creature has in respect of other creatures . life is common to beasts as well as man ; the end of their being , is to live , because by the faculties which they are endowed withal , they are capable of no more , than what is proper for the promoting of this ; but man is capable of more , because endowed with nobler faculties ; and therefore must have a nobler end than they , and consequently a greater degree of happiness . these things being granted , the best way to discover the true end of man's life will be to consider humane nature attentively , according to that rank which it bears in vniversal nature : to this purpose it may be of some use to examine what may be the true meaning of that maxim , which was in so much credit among the ancient greeks and romans , viz. the following nature . the word nature is sometimes a very general term , and then signifies that course which the great creator did put the whole world to act in ; sometimes in a more limited sense , it signifies that rule which he gave to each creature to act by , for the fulfilling of that particular end for which it was made , in proper harmony and consent with the vniverse . thus not only beasts , but plants , even stones and minerals , and every element , may be said to follow nature : yet since there are different faculties appropriated to each of these , by which they excel each other accordingly ; and as beasts excel plants by sensation , so man excels them by reason : the true sense of the following nature , and the true end of all created beings is the working according to the utmost of their capacities , or according to that superiour faculty or power wherewith they are endowed , and by which they are distinguished from one another . to bring this particularly to man ; the utmost capacity of beasts depends upon the faculties or powers of sensation : the utmost capacity of man depends upon the powers of a rational soul. now beasts act by necessity , they follow directly where-ever sense does lead ; but man is a voluntary agent , able to discover of himself what is his duty , and to follow this of choice , not of necessity : wherefore there must be two principal fountains of man's actions , namely , knowledge and free-will . again we must distinguish concerning knowledge ; for this is of various kinds , according as its objects are ; that which is concern'd in the present question is the knowledge of those rules and laws by which our actions ought to be guided , the knowledge of our duty , as usually divided according to its three chief objects , god , our neighbour , and our selves : this knowledge ; so much of reason as this implies , is easie to be attain'd unto by the meanest capacities ; for tho' there are three objects about which humane actions are chiefly concern'd , yet this variety does not hinder the clearness of man's knowledge , as to the fundamentals of his duty , towards each particular object . for instance , who can be ignorant ? or who must not consent immediately ? that the supreme being to whom we owe life , and all things , ought to be honoured ; or that we ought to do by others as we wou'd be done by our selves ; or that we ought not to injure our health , or act against our knowledge , or do any thing to impair , much less to destroy those faculties by which we excel other creatures : these are truths which are so plain and self-evident , that the very mention of 'em is demonstration ; and therefore no man can plead ignorance in this case , or that his own reason tells him otherwise . this then is the first fountain of humane actions , knowledge of duty : and such knowledge being to be attain'd unto by reason alone , and yet to be attain'd easily by every man's reason , such knowledge being the perfection of that noble faculty , i desire leave to distinguish it in the following discourse ( when i mention the end of life ) by the word reason . but yet the easiness of this knowledge wou'd signifie nothing unto man , unless the will did put it in execution : it must be readily applied , and reduc'd to action , or else our duty wou'd remain unperform'd : thus , 't is not sufficient for a man to know that god must be honour'd , that his neighbour is to be us'd as himself , or that he ought to do himself no injury , unless this were put in practice , by his being pious , just , patient , temperate , &c. wherefore the compliance of the will with that which it knows to be its duty , is the chief thing to be taken care of . the vices of men come not so much from want of knowledge or reason in this case , as from want of such compliance : and the true notion of a weak man , is not so much from his being ignorant of his duty , as from his not doing what he knows to be so . on the other side , that which makes a good man , is not greatness of knowledge , but the bending of his will vigorously in all circumstances whatsoever to the doing what he knows is his duty . and therefore the doing so , is that which has obtain'd the venerable name of virtve ; for virtue is the force and vigour of the freewill , through which the soul complies chearfully and gladly with what it knows to be duty : which force or vigour takes different names according to its different objects ( above-mentioned ) and is call'd piety , justice , beneficence , constancy , temperance , &c. if this is allow'd , it will not be difficult to show wherein man's true happiness consists ; for this is the natural result of what has been said , 't is that rest or ease which the soul enjoys after it has mov'd regularly and vigorously in the doing of its duty . 't is the sweet fruition which it is blest withal upon the just sense of the proper vse of its free will , and its having faithfully discharged the end for which it was made ; which it being impossible to do otherwise , than by reasons showing what is duty ; and free will 's obeying accordingly , i conclude that the true end or design of humane life , is the following of reason by virtue . i will not contend but that the following of reason m●…ght possibly signifie as much , as the following of reason by virtue ; because the word following seems to imply an act of free-will ; and if this be according to reason , as to the government of humane actions , ( which is the thing meant all along ) it must be virtuous ; so , perhaps , the following of virtue only , might include the other too : however , since these two expressions have been us'd and taken in different senses heretofore , and may still be liable to exception ; since it is necessary to fix the end of life , which i shall have occasion to refer to so often in this discourse , in some particular terms or other : i thought it most convenient to make use of these , and hope that the doing so will not be look'd upon as any affectation . this then is that which i take to be the great end of humane life , which i shall * further confirm , when i come to consider the objections which may be rais'd against it . wherefore to apply this to our present purpose , from what has been said may be inferr'd , . that since there is certainly some end or other for which man has life ; whether it be the same end or no which we have assign'd , thus far we may be assur'd that self-murther is unlawful upon this account , because by this act , man positively renounces that end , and destroys irrecoverably the means of obtaining it . . if the true end of humane life , is man's working according to the utmost of those faculties by which he excels other creatures , the following of reason by virtue ; then it is impossible that any one who does so , any good man , shou'd ever be inclin'd to destroy his life ; because the worse his circumstances are , the nobler compass shall his free-will have to follow its reason by several virtues ; and the more it does so , the more it must be satisfied with it self , and therefore cannot at the same time be inclin'd to destroy that very satisfaction by self-murther . from hence also some inferences may be drawn for the confirming of what was said above , concerning man's having no absolute propriety of his life . as , . if there be a certain end of humane life , then there must be also certain rules or laws , which man must be bound to observe in the pursuing of that end ; which laws being founded in nature , and not depending upon man's choice or consent , oblige him whether he will or no. if there are such laws as these ( some of which are above-mentioned ) which man is thus indispensably oblig'd to observe , while he has reason left , then he cannot have such an absolute propriety of life , as to destroy it when he pleases . . if there be such laws as these , all laws suppose reward and punishment , otherwise they wou'd be to no purpose . now when man is in the state of nature , he cannot be made to suffer any punishment for transgressing any law of nature ; he cannot be suppos'd to punish himself , and no body else has any right to punish him ; wherefore there must be another state , wherein he must be liable to account for the use which he has made of life ; and if so , he cannot possibly have any absolute propriety of that , which he is not only accountable for every moment that he has it , but also liable to punishment for the misuse of it , and much more for the destruction of it . . supposing that man had a derivative propriety of his life from god ; yet if there be a certain end for which life was bestowed , that propriety cannot be absolute , because it must be conditional ; nor can it ever become absolute by the ceasing of the condition , because the condition can never be perform'd so fully as to be cancell'd . the condition here is the same with the end of life , the following of reason by virtue . there can be no circumstances of life where this is not absolutely necessary . a man can never have done being reasonable or virtuous ; never fulfil this end so far as to have liberty to destroy himself ; unless we will say , that the more a man has of reason , the greater right he would have to renounce it ; and the better use that he can make of life , the more liberty he would have of not living at all . i shall conclude what has been said concerning the propriety which god has reserv'd to himself of humane life , and the end for which man has it from him , with observing that both these have been acknowledg'd by the wisest philosophers . for instance , * plato makes socrates to say , that the gods have a peculiar care of us : that man is one of those things of which they have reserv'd to themselves a particular propriety . from which he infers , that as a man wou'd be angry with his slave if he shou'd kill himself without his leave , and wou'd punish him if he cou'd for so doing , so perhaps , says he , god wou'd deal with man if he should kill himself , unless he himself imposes a necessity upon him , as he does now upon me ; meaning as to his drinking the poison after that he had been condemn'd to die . * pythagoras , to shew the unlawfulness of destroying god's propriety , and forsaking the end for which life was given , lays it down for one of his rules , that no man ought to quit his station , without the express command of his superiour officer ; that is , of god , as cicero explains it . and he also representing the transport of young † scipio aemilianus , when he saw his grandfather africanus , and his father paulus , and other roman heroes appear to him in a dream in a place of happiness and glory , and burnt with a youthful ardour and impatience to come to 'em , he makes his great father reply to him it must not be so , unless the god , to whom belongs this vast and glorious circumference that you behold ; unless that god sets you at liberty himself from that body which he has confin'd you to , there can be no entrance hither ; wherefore , my dear publius , you , and all good men , must be contented to retain your minds within your bodies , nor remove out of humane life , without his command who gave it you , left you shou'd seem guilty of deserting the post , which god has assign'd to you as you are men : but follow justice , scipio , follow piety , as this your grandfather , and i did before you . such a life as that , is the direct way to heaven , says that great man , not the killing of ones self , though even out of impatience of arriving thither . chap. iii. man consider'd as a member of civil society . self-murther prov'd by several argument's to be destructive to civil society ; from which , and what was said before , concluded to be an act of the greatest injustice and therefore unlawful . hitherto we have considered man as single and independent from humane laws , and show'd that as he is so , self-murther is an act of injustice towards god , by destroying that which is his alone ; and also both towards god and towards a man 's own self , by the positive and wilful refusal of performing that end for which he received life , and in which his happiness truly consists . let us in the next place , for a further confirmation of the unlawfulness of this act , consider man as a member of civil society . and this we ought to do with the greater attention , because , though it may be convenient in some respects to consider him in the individual , and in the state of nature , yet this is only notional ; he cannot be so as to any part of the world which we have to do withal , nor can he be so at any time but to his great misfortune , for as 't is necessary for his security , that he should be under some government , so is it likewise necessary , for the perfection of his nature : for his having a larger and a nobler compass for his reason and his virtue ; there being several virtues which cannot be exercis'd by man when alone , but which owe their being to society . if then we consider man in this manner , his obligations to preserve life are still more ; both as the end of life is enlarg'd , ( the good of others , as well as his own being concern'd in it ) and as he has then less to do with his life , ( the use of it being more at others disposal ) than when he was consider'd in the state of nature : because he has not then the same authority to defend himself which he had before , but is bound in most cases to have recourse to the magistrate for this purpose . besides , by enjoying the benefit of protection in any government , he must be supposed either tacitly or expresly to have consented in a mutual agreement of offence and defence for the maintaining of the same protection ; which being chiefly for the preservation of life , as self-murther must be unlawful , so it must be absurd . but that which is most considerable and sufficient of it self to prove self-murther to be unlawful , is , that this may prove destructive to the very being of society , as will appear if we consider the reasons following . . because this wholly destroys the best measure of mutual kindness and justice , that which is generally confess'd to be one of the chiefest and plainest laws of nature ; namely the doing to others as we would be done to our selves : the greatest injury that can be done to another is the murthering of him ; now if a man has the liberty to murther himself , the measure of justice in the most important concerns towards others is broken ; nor can it signifie any thing to say , that this is done out of love to ones self , because it may be pretended that it may be done out of love to another too , yet no one sure will ever allow this as a reasonable pretence for the murther of his neighbour . . this wou'd utterly destroy the force of humane laws ; man's having a right or power to kill himself , when he thinks siting , wou'd make void all obligation to humane laws , as to the threats of punishment , without a dread of which no law wou'd signifie any thing : the greatest punishment that humane laws can threaten is death ; now if men have authority to kill themselves , and be taught and perswaded that they have so , and be encouraged by the examples of others , which will not be wanting , when men are so perswaded ; the threats of death will be despis'd as to the disgrace or torment of it when publick , because they may bring it upon themselves with ease and privacy at home , and therefore they will not be oblig'd to any duty , by the fear of this , much less by the fear of any thing else ; but wou'd rob , ravish , murther , &c. . whatever the reasons are , in relation to civil society , for which the murther of another is forbidden ; the same hold and perhaps with greater force , as to the murthering of ones self ; those reasons are chiefly the having no authority , the depriving the publick of a subject , the impossibility of making any equivalent satisfaction . the two first of these are of the same force as to the murthering of ones self , the third seems to be of much greater ; for he that murthers another may make some satisfaction as to publick justice , by the forfeiture of his own life , and he that forfeits his life publickly upon this account makes some amends to the state , under which he lives , by deterring others from committing the same crime by the example of his punishment ; whereas on the contrary , he that murthers himself , not only evades all satisfaction to the publick as to the paying personal and sensible punishment ; but in so doing gives encouragement to others to commit the same : wherefore self-murther may be a greater crime in regard of the publick , especially if it be a publick person , than the murthering of another man ; and if so is undoubtedly forbidden by that law of nature , thou shalt not kill : otherwise that law would be very imperfect , and reach only to the lesser crime , and permit the greater . lastly , for a man to have a right to kill himself when ever he pleases , must be destructive to civil government ; because this right must be vniversal : one man may exercise it as well as another ; and since no publick rule can be given to show when , in what circumstances of adversity , ( which are more or less felt by different men , according to their different portions of reason or vertue , their courage or constitution ) since , i say , no publick rule can be given to all men to prescribe the case exactly wherein it shall be reasonable and lawful to put this right in execution ; every man must be left to judge for himself , that is , to be led as his own passions or appetites guide him . after this rate great numbers may make themselves away , which by example and custom may grow still greater and greater , till the publick is weaken'd not only by the loss of several of its members , but also by the check and stop which there must be upon all business , and trade , trust in one another ; since the strictest obligations to this purpose may be thus evaded . add to this the misery of the family particularly concern'd , the horrid sense which such an act imprints upon the best mens minds , the general aversion which it causes , and consequently the shame of the relations and acquaintance of the self-murtherer , and very often too the confusion and desolation of the forsaken widow or orphans ; all which must be of ill consequence to any state , especially if the fact is frequently committed . but lest this should give any colour for the plausible pretence of compassion which is commonly made use of by those who are concern'd in the coroner's inquest upon such occasions , i cannot but observe by the way , that all kindness or generosity towards particular persons , though they be nearest relations , is unwarrantable , which is prejudicial to that love and duty which is owing to the publick , especially when people are actually intrusted by the publick , and sworn to report impartially , without being mov'd by any passion whatsoever , what their judgment is concerning a matter of fact. it may be as injurious to our country to elude the design of a law out of pity as out of revenge ; and as to perjury , if we consider it in it self , 't is as absurd to be guilty of it through generosity as bribery , though it may too justly be suspected , that in these cases the latter generally has a greater influence than the former . but of this more hereaster . * these are the reasons which make me conclude that self-murther is unlawful , if man be considered as a member of any civil state ; which are all of 'em of greater force , if it be also positively forbidden by the laws of the state , which i take to be of great consideration in this part of the argument . as for the exceptions or objections , that are made to this third division , * they also shall be considered in their turn . chap. iv. of the rise and obligation of self-preservation . some objections against it remov'd . how far humane life may be justly valu'd or despis'd . by what has been said has been shewn , the absolute propriety which god has of humane life , the end for which man receives it , both in regard to himself , and in regard to those with whom he is joyn'd in civil society . in the next place we should enquire by what means god secures this propriety to himself , for man's observing of this end . this he does by fixing in him the principle of self-preservation . this is the most vniversal law of nature , it running through every part of the creation , as is confest by the stoicks * especially , who are our chiefest opposers in the present argument ; but it belongeth particularly to man , for as the end of humane life is of the noblest kind , and gods propriety of it of the greatest value . as man is furnish'd with better means to preserve his life , so must he be more strictly bound to do it than any other creature . yet some people by imputing too much to this principle , or by observing it without due regard to the end of life , have caus'd it to be run down and despis'd as the base pretence of knavery and cowardice ; whereas there wou'd not be any danger of either of these , if they wou'd but carefully distinguish between the means and the end of humane life . self-preservation is the chief means by which god secures his propriety of humane life , for man's obtaining of the great end for which he received it . though self-preservation is the first principle by which man does act , ( because life must first be , before any use can be made of it ) yet this is not the only measure of man's actions , but as soon as he comes to the knowledge of the end of life , his actions are to be guided by that knowledge . thus tho' infants endeavour to preserve themselves before they have any use of reason ; yet afterwards when they come to have this , and to follow it by virtue , then this great end of life takes place according to its dignity , and is to be chiesly regarded ; and self-preservation remains of force only as 't is subservient to this end and consistent with it . wheresore since i suppose this end to be the following reason by virtue , and make this precedent in dignity , and more to be regarded than self-preservation , which is only the means subservient to it ; there can be no fear of encouraging either cowardice or knavery upon account of it ; because he that preserves life only to this very end , that he may follow reason by virtue , can never do any thing contrary to reason or virtue , upon the account of self-preservation . indeed that unbounded authority which mr. hobbs * gives to what he calls right of nature , under which self-preservation is included , opens a very wide door to the worst consequences of knavery or cowardice ; for , he says , that this is the liberty each man hath to use his own power as he will himself for the preservation of his own nature ; that is to say , of his own life ; and consequently of doing any thing , which in his own judgment and reason he shall conceive to be the aptest means thereunto . this latitude of right of nature in order to self-preservation seems to be the ground of most of his errours concerning civil society , and may well be the occasion of the basest actions . but we do not value life at that rate : for life is but a thing indifferent in its own nature ; wherefore to love or hate it meerly upon its own account , is equally unreasonable : the just value or contempt of it depends upon the use that is made of it , in the fulfilling or neglecting the end of it . if a wise man has a summ of money lent him , he will use it ( without any injury to his benefactor 's right ) to his own and his friend's advantage ; so will the same man do with life ; yet such a summ may be misused two ways , either through covetousness , which will cause a man to do all the foulest things imaginable to encrease or secure it ; or else through prodigality , which will make him throw it away with the greatest rashness : cowardice is the covetousness of life , ( consider'd only for itself without the end of it ; ) self-murther is the extreme act of prodigality of it , but with this aggravation , the prodigality of what was graciously lent to man , to the most noble and most glorious end ; by the best and greatest of all benefactors , even god himself . to return then to the objection above-mention'd ; as it would be unreasonable to say , that the affirming , a man ought not to be a prodigal did infer , that he ought to be covetous : so 't is sull as unreasonable to pretend , that because we affirm that self-preservation ought to be observ'd , we would have men turn knaves or cowards in order to the doing so . by no means ; for as it was said before , the true end of life is the following of reason by virtue , life may be hazarded in order to this end , and death may be suffer●… , rather than act against it ; but suffer'd always from others , never from one's self . moreover , as people strive to disgrace self-preservation , by the imputations above-mentioned ; so they cry up the contempt of life , on the other side , as the greatest courage and magnanimity : but he that knows what the right end of living is , will keep this in his eye in all events , and therefore will neither value nor despise life , but only as it is more or less consistent with his duty : and this is true magnanimity ; this will make him scorn to do an ill thing to save life ; because this would be to destroy the very end for which he had life : the doing well . on the other side , this will hinder him from throwing away life , by self-murther ; because whatever his condition is ; the performing of the end of life , can never be out of his power . wherefore nothing can be more absurd , than that contempt of life , which is so very much affected by some people ; which injudicious poets very much contribute too : what than to have a hero strutting and ranting against life ; when either he has made it miserable by his folly , or is incapable of making a proper vse of it by his ignorance : not to know what to do with life , is not to know what to do with reason . there are a great many men in the world , who despise the slavery of reflection and forecast , and depend only upon the gross enjoyment of the present moment . and then whenever they meet with opposition or disappointment , ( which they must needs do often ) they quarrel with life , and are for parting with it immediately ; whereas it is not life , but they who are in fault . life is always pleasing , when reason is faithfully obey'd ; when this is forsaken , life indeed is worth nothing : but then who is it that makes it so ? yet still , after all , when it is become so worthless , self-murther is not necessary ; because the cause of its being worthless may be remedied , if the person concern'd pleases ; and he can no sooner understand for what reason life is despicable , but that he may make it quite otherwise , by pursuing the true end of it . furthermore , to confirm this contempt of life , they plead the examples of regulus , and others , who have suffer'd death with all calmness and magnanimity . but will any man venture to say seriously , that these great men behav'd themselves as they did out of contempt of life , or despising , or neglecting self-preservation . this would be the greatest detraction . there seems to be always a poorness and meanness of spirit in such insinuations and reflections as these ; life is a thing of no value : that death is the way to ease ; and the pain not great , nor lasting , &c. how much greater would it be for a man to acknowledge , that he is not insensible of the terrors of death , and yet to shew at the same time , that he is ready to suffer all , rather than trangress against that end for which life was given him , by committing any one crime . wherefore when we consider the settled and calm resolution of any great and innocent man , at the point of violent death , let it not be said , that he was glad to die out of any contempt of life : but allow him to have had a natural regard to life , and then his parting with it upon the account of vertue , will be truly glorious . by what has been said may appear the unreasonableness of several passages which are frequently to be met withal in the writings of the stoicks and † epicureans , and which have been received with much applause by some people ; who are pleas'd to see life represented as a dull business , not worth a man's care , where the same thing comes over and over again : because their own is so . ‖ seneca has a remarkable passage to this purpose ; where , speaking of one marcellinus's volu●… death : he tells us , he was perswaded to it by a friend of his , a stoick , a very extraordinary person , especially as to his courage , who talk'd to him to this purpose : be not concern'd , dear marcellinus , as if you were consulting about a matter of any great importance ; life is no such mighty business . your slaves live as well as you , and so do beasts too — consider how long you have been doing the same thing over and over , eating , sleeping , &c. this is the narrow circle which we are always running — this indeed is a very dull circle for a philosopher to be always running ; for this is an account of the life of a beast , and not of a man : but the end of humane life is of a nobler kind ; to regulate and improve a man 's own actions ; to do good to mankind ; to be grateful and dutiful to the gracious author of his being ; and for this to be exalted to a state of unerring reason , and consummate vertue . 't is true , sensation has but a narrow compass , its objects are very few and very gross ; and therefore not only come quickly round , but become duller and duller the oftener they do so . but nothing can bound the noble range of reason ; and when this is faithfully obey'd , no satiety ever attends the sweet applause of a good conscience ; but as the progress of reason is endless , so the pleasure of vertue is immortal . i shall conclude this chapter with the authority of a * person , who is very much esteem'd by the gentlemen who are chiefly concern'd in this matter . the opinion which makes so little of life is ridiculous ; for 't is our being , 't is all we have : things of a nobler and more elevated being , may indeed accuse this of ours ; but it is against nature to contemn and make little account of our selves , 't is a disease particular to man , and not discern'd in any other creature , to hate and despise it self . chap. v. who they are chiefly that maintain this act to be lawful : the stoicks , the authors of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 method propos'd : some g●…neral objections consider'd , which are brought against self-preservation , as confest to be a law of nature . having thus laid down those natural principles , from which self-murther may be prov'd unlawful , from the right which god hath reserv'd to himself over humane life ; from the end or design for which man received it ; and this too , whether he be consider'd as in the state of nature , or as a member of civil society . having also ●…hew'd the rise and extent of the principle of self-preservation , and in what respects humane life may be justly valued , or despised ; i come now to enquire who those are which embrace the contrary opinion , and have held and maintain'd self-murther to be lawful . among the ancients , the stoicks were the most considerable ; yet they recommended it to the world more by the austere practice of some popular vertues , than by any solid arguments , or indeed any remarkable attempts to prove it lawful : yet what they have offer'd * shall be considered at large , and compar'd with their other principles . this has been pretended to more particularly by † a gentleman of our own country , with much shew of learning and reason , in a treatise intitled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which , by the great character of the author , rais'd afterwards upon better grounds , by the agreeableness of the argument to the present age , and by its having passed some years unanswer'd ( as far as i can understand ) has been highly esteem'd by some people . there are some few more , both ancient and modern , that have scatter'd among their writings something upon the same subject , whom i shall refer to upon occasion . but 't is with these i shall be most concern'd , and chiefly with the latter ; not that i pretend a particular answer to every thing which he has said , they who peruse that treatise will find that this is not necessary ; i shall only chuse out such arguments as being drawn from natural principles , any ways oppose what i have laid down , or seem otherwise to have most weight in them : according to the method which i have already observ'd , i shall draw up the most considerable objections which i have met withal , i mean in the author above mention'd particularly under these heads . . such as are made against self-preservation , as confess'd to be a law of nature , in general . . such as are brought against it , with relation to god's propriety of humane life : and , either deny this propriety , or else allowing it , suppose that man may kill himself lawfully , by god's dispensation , dismission , call , or summons . . such as suppose another end of humane life , instead of that above-mentioned , which they affirm may cease : and when it does so , that the obligation of self-preservation may cease also . . such as relate to what has been said concerning man , as a member of civil society . . as to such objections as are made against self-preservation in general . † he tells us in the first place , that though self-preservation is of natural law , yet that natural law is so general , that it extends to beasts more than to vs ; because they cannot compare degrees of obligation , and distinctions of duties and offices , as we can . here in the first place 't is observable , that we have it acknowledged , that self-preservation is a law of nature . the same is also consessed by the stoicks , as we observ'd before . that this law extends to beasts as well as to us , is true ; so does it to creatures inferior to them ; that they observe it better than we do , is also true : but that they are more obliged to observe it than we are , which i suppose is meant by its extending to beasts more than to us , is a great mistake . the law indeed is general , but the obligation to observe it , is more or less , according to the rank which each creature bears in the creation , and according as it is qualified to obey it : wherefore since the end of humane life is to follow reason by virtue ; since by the same power of reason , man is furnished with better means to preserve his life to this great end ; he must be more obliged to the observation of this law , than other inferior creatures . and where the law is plain , and acknowledged on all sides , as that of self-preservation is here . as there can be no occasion for comparing of degrees of obligation , or of any distinctions of offices and duties ; so the making use of these , proves always prejudicial to the law : for when men are thus shewing their parts , they generally distinguish away their duty . this also is the argument of a prejudic'd and partial temper : for in these cases the law is first broken ; ( at least in intention ) and then people raise up a number of little niceties and distinctions , to escape in the dust of them : as if reason were given them to evade obedience to laws , though never so much acknowledged , and not to promote it . this it was necessary to observe , because what this learned author says here , is to make way for all that he says afterwards . and thus he goes on . * self-preservation does not illimittedly , rigorously , and urgently bind ; but that by the law of nature itself , things may , yea must , neglect themselves for others . ‖ rectified reason only belonging to us , instructs us often to prefer publick and necessary persons , by exposing our selves to inevitable destruction ; from which he concludes † that self-preservation is not so of particular a law of nature , but that it is often transgress'd naturally . this is attempted to be proved again , by comparing deserting and destroying one's self , and by showing , that they are the same thing : after which he would have it , that * deserting one's self is lawful in many respects . as when a man puts himself upon a jury : or when a man may chuse to repel force by force : when he attends an executioner : when he practises consuming penances ; ‖ or , when he stands mute at the bar. † this latter case , says he , seems to be justified by church and state ; and that for so low a respect , as the saving of a tempor al estate , or escaping the ignominy of another death . these instances are of divers kinds , and may be thus divided : . into such as relate directly to civil society , which shall be consider'd hereafter . . such us concern religion ; as that a man may desert himself by consuming penances . which is not true , if consuming to such a degree as to destroy life ; but this does not belong to the argument in hand . . as for those others which remain , it cannot be proved from any of them , that desertion of one's self is lawful , or that self-preservation may be transgress'd naturally upon this account . for example ; whereas it is said , that a man may choose to repel force with force in the state of nature ; this is by no means so , when life is apparently in danger ; or that a man deserts himself by attending an executioner ; this cannot be , because he has forfeited his life to the publick , and that too by his own consent , if he has taken his tryal . nor does he desert his life who puts himself upon a jury ; but on the contrary , endeavours to preserve it , by the privilege which that ancient and excellent law allows him . some have also brought instances of soldiers and seamen , as seeking death lawfully ; or as hastning their deaths upon lawful motives ; and therefore without any breach of this law of self p●…servation . but nothing can be more weak than this : ask the soldier , or the sea-man , whether they seek death , or no ; and they will confess that , on the contrary , they seek a livelihood : if not , why do the bravest of them oppose those who would bring them death so vigorously ? but to shew the unreasonableness of such pretences , i will propose a case much stronger than any of these ; in which , notwithstanding the law of self-preservation shall not be infringed , but most strictly observ'd . vpon a shipwreck , many leagues from any land , ten persons get into the long-boat , who being driven backwards and forwards for many days , and their provision all spent ; agree to cast lots who shall be first eaten , and continue to do so , till but two are left ; was this lawful ? yes certainly ; is not this then a plain breach of the law of self-preservation so often mention'd ? not at all ; but rather the observing it in the best manner : because if this course had not been taken , there would have been certain death to them all in a few hours , either by famine , or by killing one another . in this case , it was lawful for them not only to put their lives upon the hazard of ten to one , but upon equal hazard , as the two last must do . because a hazard of death upon the hardest terms , is better than a certainty of it . all this then being done , as the using the best , the only way to preserve life , and consequently in each man 's own defence , can be no breach of the law of self-preservation ; the same account may be given of several other pretended instanc●…s of desertion of one's self . they first suppose some case in which man is brought into great hazard of life ; but this hazard they conceal , or pass over slightly : and then if he incur any danger in order to preserve it ; they call this desertion of one's self , and transgressing the law of self-preservation ; whereas the doing so , is the most faithful and diligent observation of it that can be possibly . as for the other instance of desertion ; when any person accused stands mute at the bar , which is said to be allowed by our church and state , and therefore brought to prove the reasonableness of destroying one's self : first , this is truly deserting of a man's self ; so far he is in the right , because 't is the refusing the means of avoiding condemnation , or of obtaining mercy afterwards , and running voluntarily into a more painful death , than any which he can fear . but then secondly to say , that this is justified by our church and state is very strange ; because the person who is thus obstinate , is condemned to suffer the greatest punishment for this very crime of being so . 't is the excellency of the laws of england , above those of other nations , that as they have the greatest tenderness in the case of life , so they have the greatest care in the case of propriety . now whereas some men may not value their own lives so much as their childrens welfare ; and whereas the publick good is above all private considerations : it has been thought ●…it by our prudent ancestors , to deter such persons from great crimes , not only by the forfeiture of their lives , but also by the forfeiture of their estates : but then again to shew the regard which they had to propriety , these could not be forfeited without conviction , and conviction could not be without pleading , wherefore to make them plead a more dreadsul death ( * as the name imports , if duly put in execution ) than any which the law requires if they should be found guilty upon pleading , is threatned for their obstinacy ; so that the law does not leave it to a mans choice ; thus , if you will stand mute , and will be prest to death , you shall save your estate ; the estate is not under any consideration as to the intent of the law in this case , but the obstinacy of refusing to plead , which being punished so dreadfully , nothing can be greater detraction , than to say , that the deserting of ones self in this manner , is not only allowed but justified in this nation . these general and mixt objections belonging to man partly as in the state of nature , and partly as a member of civil society , not knowing how to rank under any particular head , i thought it most convenient to bring in here , and perhaps they may not be altogether unserviceable to the illustrating of that which is to follow . chap. vi. such objections consider'd , as are against the law of self-preservation , with particular relation to what has been said concerning god's propriety of humane life ; and which either directly deny this propriety , or else allowing it ; pretend that a man may notwithstanding this kill himself lawfully , by god's dispensation , dismission , call , or summons . we come next to consider such arguments as contradict the propriety which god has of humane life : this is opposed very little directly , as being too manifest ; yet as it is one of the chief things upon which the controversie depends ; many offers have been made to evade it . thus 't is said , † that though no body is properly lord of his life , though we have not dominion 〈◊〉 have vsum , and it is ●…ful for us to lose that when we will. but how lose it ? not sure by d●…roying the thing it self ; a man may surrender any thing to the right owner , which is lent him , and , provided it be in good condition , be no longer accountable for it ; but self-killing is destroying life , and destroying is certainly a very strange way of surrendering . ‖ suppose a man of quality should lend a considerable sum of money to one of his servants to whom he took a sancy , which might turn if he wou'd to his certain and very great advantage ; and this fellow should run to a gaming-●…use and play it away immediately , and his lord should expo●…late with him for doing so ; would it not be a very odd answer for him to say , that though he had not the dominium of the money , yet he had the vsum of it , and it was lawful for him to lose that when he would . the application is easie . again he says , * if the reason why 〈◊〉 〈◊〉 not kill our selves be because we are not lords of our own lives , but only god : then the s●… cannot take away our life , for that is no more lord of our life than we are . the state is not lord of any mans life , by any full dominion over it , but accidentally : when the publick life , the being of the government is concerned : and then it has such a power over each corrupted and disobedient subject , as each man has over any corrupted limb , and may cut it off for the preservation of the rest , before the contagion reaches the vitals of the state : and this power in both cases is derived from god , who though he reserves to himself the full propriety of life , yet he must be suppos'd to allow man the means necessary to preserve life : which sometimes cannot possibly be done otherwise , either in natural or political bodies than by amputation . the next argument is somewhat obscure , 't is in these words , † if in this case there were any injury done to the state , then certainly it were in the power of the state to license a man to do it ; for this in the state were but cedere in re sua , which any man may lawfully do . here two things are suppos'd if i am not mistaken . . that there can be no injury committed , unless against propriety ; and therefore if the state has no propriety of man's life , it can be no injury to it for a man to destroy his life . this is not so ; 't is injurious to hinder or prevent the use of a thing as well as to destroy the propriety of it . the state has the use of each man's life : the performing the end for which life was given to every man is of great advantage to the publick , and to hinder it of this advantage , or of this use , to deprive it of it for ever is an injury to it . or else , . it is suppos'd that the publick has a propriety of each man's life , that in right of this it may give leave to any person to kill himself , and then the doing so cannot be injurious to it ; but this is also a mistake : for the publick has no propriety of any particular innocent man's life : no lawful power over it , unless it be to desend it : therefore for the publick to give any man licence to destroy himself ; wou'd be to usurp god's power ; to grant more than it has it self ; † and also to contradict the very end for which it has any power at all ; the great design of all society , namely the security and preservation of each particular man's life . there is another argument that i have 〈◊〉 seen to this purpose . i 〈◊〉 that has power over his own liberty , has power over his own life ; a man has power to sell himself for a slave . . there is a great difference between liberty and life , therefore it does not sollow , that is a man has power over the one he has the same over the other : liberty is but a condition of life , a very desirable one indeed , yet not to be preferred before life it self , because the end for which life is given , may be pursued amidst the greatest ●…ry , and no liberty of the body can be of equal value with the noble and unbounded liberty of the mind . . no man can part voluntarily with his liberty , unless for want of sustenance , in extreme necessity , that is in order to preserve life , and then this is rather a duty than a privilege ; he is bound to do so to preserve life , even at the pain , the shame , the misery of servitude : and if so , how can it be ever reasonably concluded , that because a man must part with his liberty to preserve his life , therefore he has a right to throw that life away ? another argument perhaps may be raised from the celebrated story of the two generous friends damon and pythias , to this purpose . no man can lawfully give the security of his own life for another mans appearance at a certain day , unless he has a full propriety of his life . one of the two above-mentioned gave this security for the other : and this seems to have been approved of in ancient times , as the most learned * grotius observes ; but then 't is absolutely condemned afterwards by him : for though this security might have been accepted in a few places , yet it was not so long , no●… is any where at this day ; and for this reason , because it cou'd not be lawfully given , nor reasonably taken when forfeited , nor can any rule of strictest friendship require a man in the state of nature to die positively for his friend . this i mention the rather , because it is one of the reasons the † stoicks assign for the lawsulness of self-murther : hazard his life he may in some cases for him , as other things may be hazarded , of which we have the use only ; but destroy it positively he cannot ; because he has no absolute propriety of it . lastly 't is said , * as i do not offend the laws provided against thieves , when i embezel my own money , and cut my own purse ; nor that against incendiaries if i burn my own woods : so am not i under the lash of those made against murtherers for having depriv'd my self of my own life . not to insist that such actions as these are signs of folly or madness , and therefore that such persons estates may be begg'd , or that they ought to be with-held by force from doing thus : no man can possess his life in such a fulness of propriety as he may his estate , as has been shewn ‖ above ; the absolute propriety of humane life is in god , and this propriety is as much injur'd by a man's destroying his own life as another persons . man as to his life is only in the nature of an vsufructuary , who has no lawful power to impair the estate he possesses , much less to alienate or destroy it . and this is one reason why all intemperance either of passion or appetite is unlawful ; because this impairs the faculties of the mind or body ; this is committing waste upon the estate ; how much more then must it be unlawful to destroy it wholly and irrecoverably by self-murther . i cannot call to mind any other arguments which have been brought directly against god's having the propriety or absolute dominion of humane life ; 't is more usual to allow it to be so in a general way , and then run to distinctions , pretend that god himself doth dispence with this right , that he often dismisses people from their attendance upon life , and summons and calls 'em to him . in which cases , say they , self-murther being not only permitted but requir'd , must be lawful . this the stoicks signified by their * reasonable exit : the door being open , and their encouraging people to walk out : kill themselves accordingly . the same distinctions the author of biathanatos makes use of . as to dispensation that learned gentleman grounds it upon this , † that no law can be squared for all events . athing , says he , which universally consider'd may be in it self profitable or honest , may by reason of some event become dishonest or hurtful , neither of which can falt . within the reach , or under the command of any law ; in which cases a men may be the bishop or magistrate to himself , without an express dispensation from god. * when i may justly part with life it is by summons from god , and cannot then be imputed to any corruption of my will , velle non creditur qui obsequitur imperio , yet i expect not a particular inspiration or new commission , &c. to † josephus's argument , the same with plato's ‖ above mention'd , that a servant which runs from his master , though never so severe , is punished by law , how much more if ( by self-murther ) he runs away from so indulgent a master as god : he replies , * that the servant runs not from his master but to him in this case , and at his call obeys his voice . again , † this is not to usurp upon god's authority , or to deal with anothers servant ; if i become his servant , his delegate , and his commissioner in doing this , when he can be no other way so much glorified . ‖ if they say god concurs to no evil : we say , nothing is so evil but that it becomes good if god command it , and that this ( viz. self-murther ) is not so naturally evil , that it requires a special commission from god , but as it becomes good if he commands it , so it becomes indifferent if he remove the reasons with which the precept against it is conditioned . there is one passage in cicero to the same purpose , † cato went out of life as one that was glad of the opportunity , for the god who rules within us forbids our departure hence without his command ; but when that god himself gives just cause , as he did to socrates , cato and many others . a wise man will certainly be glad to depart out of this state of darkness into that of light : not that he may break prison for that the laws forbid , but walk out of it being called , and dismiss'd by god as by some lawful magistrate . the summ of all which is to this purpose . . that though it be true that god has the absolute propriety of humane life , in which regard indeed man cannot lawfully destroy it : yet if god dispences with this right of propriety , and calls or summons him out of life , he may depart lawfully ( viz. by self-murther ) . that there is no need of particular commission , or extraordinary manifestation of god's will to this purpose , but only of his removing those reasons upon which the obligation of preseving life was founded . this is that which the stoicks scatter up and down their writings to reconcile this act with submission to providence , which they diligently maintain , and which is collected and improv'd by our author in the several places above mentioned . before i answer this particularly , i desire the reader wou'd take notice , . that whatever is said in any of these places concerning the removing the reasons , or the ceasing of that end for which life was given , shall be debated more particularly in the next chapter , and but just touched upon here , as not being wholly to be avoided . . as to what is insinuated here concerning god's glory , though this does not fall under the present argument , yet that this is always best promoted by observing of his laws ; that there can be no case imagined , nor is there any pretended , but only glanc'd at by this author artificially in general terms : wherein a man can be irresistably forc'd to forsake his reason and his virtue , and so detract from god's glory : or where in it will not be more for his glory to suffer death from others , than from himself . but of this more perhaps hereafter . this being premised i shall in answer to what is said above shew these three things : i. that according to the account which this learned gentleman gives of dispensation , and according to the nature of the law of self-preservation , there can be no need at any time of such dispensation for this law. ii. that in a case of this nature wherein propriety of the greatest importance is concern'd : where an error can never be recover'd ; and where it is confessed , that there is a law to secure it ; no dispensation can be sufficient but what comes from the proprietor , the law-giver himself ; and which must evidently and undeniably appear that it did so , by some plain and positive manifestation of his will. iii. that no such natural manifestation of god's will is or can be assign'd , whereby man may be fully assured that he is dismissed , call'd or summon'd by god from life . as to the first , it is observable that self-preservation is allowed to be law of nature : and yet affirmed that it may be despensed withal upon this account : † that a thing which is universally profitable or honest , may by reason of some particular event , become dishonest or hurtful ; and when it does so , the reason ( or end ) which is the soul and form of the law ceases . this can never have place in any law of nature , particularly self-preservation grounded upon god's propriety , and the end of humane life already mention'd ; because as there can be no time wherein it can be dishonest or hurtful ( if we mean morally so ) to avoid doing wrong to god , to the publick , and to our selves ; so there can be no time wherein it can be destructive or hurtful ( in the sence asoresaid ) to follow reason by virtue ; there can be no event , i say , wherein it will not be a man's duty , and wherein it will not be in his power to act thus , and therefore it can never be necessary that this law should be dispensed withal . besides , the word law is too general as us'd here ; the law which we are speaking of is law of nature , and confest to be so ; there may be dispensations from obedience to humane laws , which are limitted to particular actions , and which through the weakness of humane prudence cannot be fitted exactly to all events ; but then 't is observable , that all such dispensations are supplemental rather than destructive to that law concern'd , tending more effectually to the same end which that law did , assisting and promoting it in a better manner , which end is always the preservation of mankind , of each particular person , as far as is consistent with the whole , and not the destruction of any one . if it be said , that the very end of life which i have assign'd is inconsistent often with this law of self-preservation , and destructive of god's propriety , it frequently happening that men endanger their lives , nay certainly incur death , the more strictly and faithfully that they follow reason by virtue , and therefore that there must be some sort of dispensation as to the observing of this end. . to this i answer , there is no nece●…ty of this . that which i suppose to be the end of humane life is so excellently fu●…ed to the nature of man , that it not only promotes his happiness , his well-being , but certainly contributes to the prolong at●…on of his being at the same time ; the following of reason by virtue , including the regulating of mens passions and appetites , making 'em temperate and peaceful , just and b●…cent , &c. all which , if duly observed , by any number of men , wou'd certainly prolong life , as well as happiness : wherefore if life becomes in danger upon this account , and good men suffer death for the sake of their virtue ; this is accidental , not through any natural defect in that end of life , or because it contradicts self-preservation , and is destructive to god's right over it ; but through the fault of unreasonable men , who will not act by the same rule , but make the indulging of their appetites and passions to be the only end of their lives ; and therefore have no sense of justice or goodness towards others . . when men suffer death upon the account of virtue , this does not prove any dispensation needful as to self-preservation , as though they brought their own deaths upon themselves ; they wou'd live if they might be permitted ; but they wou'd not forfeit their reason and their virtue to preserve life , because these were the things for whose sake alone life was bestow'd ; and the observing of which is the most proper way which god design'd by nature to preserve life by , and if it is not preserv'd accordingly , 't is through the crimes of such as invade it , not any of their own . but supposing that a dispensation might be reasonable in some particular case ; yet , ii. when propriety of the greatest importance is concern'd ; where the law that secures it is confess'd and acknowledg'd ; where a mistake may be easily committed , and yet can never be recover'd ; no dispensation can be sufficient but such as comes from the proprietor , the law-giver himself ; and which evidently appears by some plain and positive manifestation of his will to do so . propriety is of so nice and tender a nature , that when it is to be made over , all the care imaginable is us'd , that the doing so may appear plainly and undeniably to be voluntary ; therefore not only several outward actions , but also several witnesses of those actions are requir'd upon such occasions . now if this be so where things of very little importance are concern'd , how much more reasonable must this caution be where god himself is the proprietor , so good , so gracious , so just , so powerful a being ! and where humane life is the thing in question ; in which so many persons may be concer●…d , and which may be of such unspeakable value to him that has it ; if the end of it were faithfully observ'd ; for what can make man more happy , or more glorious ? what can exalt him higher above the rest of the creation , or nearer to the divine nature , than the continual discovery of eternal truth , and the regulating of his passions and desires accordingly , than the improving of others by example and information , and being the help and pleasure of a great part of mankind . life is the opportunity of being all this ; shall that then be rashly thrown away by self-murther ? especially since mistakes in other matters may be recover'd again , at least some amends be made for them ; but here the errour is irrecoverable ; the offender is incapable of making any satisfaction : wherefore who that considers this can suppose , that 't is sufficient for any man to * think that he may despence with himself , or to fansie that god has constituted him his officer or commissioner . how does this appear ? produce the warrant , prove the commission by undeniable authority , and then , but not otherwise , then let it be obey'd . nor is it sufficient to say in this case , that although it shou'd be an error to kill ones self upon such an opinion , yet this is such an errour as may proceed from 〈◊〉 good conscience ; because where the p●… priety is doubtful , and yet the thing i●… question actually alienated , it can be no good plea to say , that this was done with integrity : no mistake can be excusable where there is no authority to venture ; and yet in this case the propriety is not doubtful , but acknowledg'd to be gods ; and in the act of self-murther the same propriety is not only alienated but destroy'd ; and therefore ther●… can be no just plea for the lawfulness of so doing , but the plain and express manifestation of god's will , and this can be had no other way than by evident revelation ; because no warrant , but such as is above nature , can be sussicient to despence with law of nature . if it be said that natural f●…vents are the manifestations of god's will , that when such events as loss of liberty or senses , incurable pain , poverty or disgrace , come upon a man ; any * one of these is a sussicient proof that god dismisses , calls or summons that man from lise . this brings me to the next thing i proposed to shew . iii. that no natural event is such a manifestation of god's will , whereby any man can be assur'd that he is called , dismissed or summon'd from life ; or that god has chosen him himself for his commissioner or officer to destroy it . there is no event indeed , but is a manifestation of god's will. the worst events are so , as much as the best ; but to what end are they so ? that we should bear them with patience and humility , is not be avoided by lawful means , not that we should decline them , refuse 'em , or run away from them , by any means though never so unlawful . and since the manifestation of god's will against a known law of nature must be clear and distinct , as has been shown ; how can it be demonstrated to be so from any of the events above mention'd ? the great difficulty , or rather the impossibility of this will appear if we consider the following reasons . . that many thousand persons have suffer'd under the same events , and withal to such a degree , as to be very willing , very desirous to die ; and yet som of these have ever thought , and none of them have been ever fully satisfy'd that these were any signs os god's dismissing , summoning , or calling them from life : how then can any one particular person be assured that they are so to him ? or why should he suppose , that he alone can discern farther into the will of god against a confest and establish'd law , by any occasional and natural event , than so many persons ( many of which may be reasonably allow'd to be greater and wiser than himself ) cou'd do , by the very same : especially since , . these very events , upon which he grounds his authority , have been frequently chang'd in a short time , and such as are directly contrary , as sound health , great riches and honour , been long enioyed by the same persons ; all which had been lost if they should have thought siting to have murthered themselves . . that which is naturally unlawful or evil in it self , ( as self-murther is in regard of god's propriety , &c. ) can never be supposed to become lawful upon the account of any event whatsoever that is natural : now all pain , poverty , &c. has its natural causes , and consequently cannot be a sufficient dispensation to destroy life . . furthermore , as to the end of humane lise , no such events as we have been speaking of can be look'd upon as dispensations from the pursuing of this end ; because this is naturally farther'd by these very events ; and the greatest calamities have been the occasion of waking reason , and making the soul exert it self in several virtues , which otherwise it could not have practised . there is a kind of deformity in storms and tempests , and winter comes in unpleasantly after the warmth and fruitfulness of the other seasons ; yet these are as necessary to the world , as they were , to purge the air , to destroy hurtful weeds and insects , and to dispose the earth to answer the returning spring : something of the same kind is full as necessary to humane nature , to set the soul in motion , after the soultry calms of ease and luxury : * a great mind improves upon opposition , it sparkles and rejoyces under those calamities which wou'd oppress others , and slames out to the world in brighter glory . wherefore to suppose that such events as we have been speaking of , are dispensations or dismissions from life , is to ●…ay , either that there are no such virtues as con●…ancy , patience , and fidelity ; and that ●…od dispenses with us as to the practising any such duties at all : or else that he does so when we have the greatest occasion for them , when they are nearest to their highest perfection , and may be practis'd most gloriously . . but after all , the very being alive ; though under the worst events that can possibly be imagin'd , is a direct contradiction to any such call , summons or dispensation , as above-mention'd : because as our lives were first from god ; † so the continuation of them depends wholly upon him : no man cou'd preserve himself one moment without the concurrence of his providence , if he thought ●…itting to withdraw that concurrence , there wou'd need no other manifestation of his will ; because life wou'd cease immediately . wherefore while there is life , there is no room to suppose that god gives leave to any man to kill himself ; because i say , his being at all is nothing but the effect of gods will , and therefore while he is ; 't is absurd to suppose that god will 's that he should not be . these reasons i hope may be sufficient to show that no man can have any assurance from any natural event , that god does resign his propriety of humane life , or call , or summon any man out of the world by self-murther ; and the importance of the ●…ing in question ; the impossibility of recovering the mistake ; the great injustice towards god and man ; and the sad consequences that may , nay must follow ; ought to awaken men upon this occasion , while they have any reason left , and make 'em weigh every motive exactly and impartially : especially since it may so justly be fear'd in these cases , that every man 's reigning passion , his fear , his pride , his impatience , &c. may be his god ; and the rash impulses of these be taken for divine suggestions , calls or dispensations , as it has often happen'd even to such as have been great men , in the decay of their strength and reason . * zeno , the father of the stoicks , living to a very great age , happen'd one day to stumble and hurt his finger , whereupon he cry'd out to this purpose , i acknowledge your summons , o ye gods , and i obey ; and immediately went home and hang'd himself . if those events which melancho●…y men take for god's calls or dispensations were examin'd , they wou'd seldom be found to be more reasonable than this . chap. vii . other objections answer'd , by which they wou'd introduce another end of humane life , as the measure of self-preservation , instead of that above mention'd ; and then supposing that this end does cease , whenever a man's reason tells him that it does so , wou'd from hence inferr , that his obligation to preserve life does cease also . from exceptions , limitations , and dispensations of this law , they come at last to tell us directly , that there are some cases in which it wholly ceases ; and then a man becomes master and disposer of himself . * no law is so primary and simple , but that it fore-imagines a reason upon which it was founded ; and scarce any reason so constant , but that circumstances may alter it ; in which case a private man is emperour of himself , sui juris . and he whose conscience is well temper'd and dispassion'd assures him , that the reason of self-preservation ceases in him , may also presume , that the law ceases too , and may do that then which otherwise were against the law. self-preservation which we confess to be the foundation of general natural law , is no other thing than a natural affection and appetition of good , whether true or seeming . — now since this law of self-preservation is accomplish'd in attaining that which conduces to our ends , and is ( i. e. seems ) good to us . — if i propose to my self in this self-homicide , a greater good , though imistake it ; i perceive not wherein i transgress the general law of nature , which is an affection of good , true or seeming ; and if that which i affect by death be truly a greater good , wherein is the other stricter law of nature , which is rectified reason , violated ? i will first give a short answer to every one of these propositions in the terms here made of use ; and in the same order that they lie ; afterwards i will represent the strength of the argument according to the best of my judgment in other terms ; such as seem to me more clear and plain , such as i have met withal in other authors or discourse ; and then endeavour no answer it more fully . . the reason upon which the law of self-preservation is founded , * has been shown to be twofold ; . the preserving of god's propriety of every man's life , and that . with regard to the end for which life was given . this reason is so constant , that no circumstances whatever , unless a plain and undeniable manifestation of god's will , can ever alter it . . conscience , which is the last judgment of upright reason , as it considers humane actions in the state of nature , must be guided by what is allow'd to be the law of nature , which self-preservation is allow'd to be ; where there is no law , reason may act alone , but where there is 't is bound to obey it ; and its doing so proves conscience to be well temper'd , and dispassion'd ; but it may justly be doubted whether 't is really so or no , when it looks out for a reason for the ceasing of a confest law. moreover 't is impossible that an upright conscience , which acknowleges that the reason of this law is , the preserving of god's propriety of humane life , to the end above mention'd , can ever assure any man that such an end is really ceased ; as has been shown at large in the last chapter . wherefore this learned gentleman , being sensible of this : proposes another end of this law , such as is very convenient indeed for his purpose , and may cease whenever any man thinks sitting ; and this is good , true , or seeming . . if self-preservation be an appetition of good , true or seeming ; this must be at least of such a sort of good as is or seems proper to preserve life . if we consider self-preservation alone , without the moral end of it , this cannot be accomplish'd by attaining that which conduces to any other end , or seems good to man in any other respect , than as it wou'd preserve life : wherefore it is impossible for any honest man of very ordinary understanding to mistake to such a degree , as to look upon self-murther as such a good ; because this implies a contradiction , and wou'd make that to be the end of a law which is the utter destruction of it ; for this wou'd be to argue in this manner , the law of self-preservation is accomplish'd in attaining that which seems good to us ; self-homicide ( i. e. self-destruction ) may seem good to me , therefore the law of self-preservation may be accomplish'd by my selfdestruction . . these two words end and good are of too large and doubtful a signification ; that which conduces to our ends , and is good to us , does not always accomplish the law of self-preservation ; that which conduces to the true end of life , the following of reason by virtue , accomplishes indeed the law of self-preservation ; because it not only improves the mind , but prolongs life , and therefore is truly good to us . but there are many other ends of humane actions , as many as we have passions and appetites , which become not only unworthy of our reason , but destructive of our life ; as well by the manner of our pursuing 'em , as the measure of our enjoying them ; and therefore what ever they seem , whatever shape or beauty our passions give them , are so far from being good , that they are directly certainly evil ; and being so , can never accomplish the law of self-preservation . these things will appear more clear , if in the next place we suppose the objection above mention'd to be made in these or the like words to follow nature has been allow'd to be the best rule of humane actions by the wisest men of all sects . . to follow nature , is to seek to be happy . . my happiness consists in obtaining that which seems good to me , and avoiding that seems evil . . i and no other am to be the judge in this case ; therefore if life by the want of any good , in which i place my happiness , becomes an evil , and death seems good to me , i do but follow nature in killing my self , and the law of self-preservation is not transgressed , but gives place or ceases naturally . — for the answering of this argument clearly , i will make use of this method . . i will show what is meant by following nature . . in what happiness or misery , good or evil , as to humane life , do really consist . . the unreasonableness of every particular man's being left to himself to follow what seems good or evil to his private judgment , and to dispose of life accordingly . . what is meant by following nature ? though some account of this maxim has been * already given , yet being very much in request at present , and the mistakes concerning it the occasion of other crimes as well as this of self-murther , it commonly happening that they who talk loudest of nature and reason understand 'em least , or act against 'em most ; it is requisite to say something farther of it ; and if in so doing i should repeat any thing that i have said before , let the reader think , either that i wou'd save him the trouble of turning back again , or knew not how to express my self better . the word nature is sometimes a very general term , and signifies that order which the great creator put the whole world to move in ; sometimes , in a more limitted sence , it signifies that rule which he gave each creature to follow , for the fulfilling of that particular end for which it was made , in proper harmony and consent with the universe ; so that the word nature rises in its signification according to the several degrees of the creation ; and by following nature must be meant , the obeying it according to that particular power which distinguishes one creature from another . this beasts do by sensation , this man shou'd do by reason : that great , that god-like faculty which is given us to discern good and evil , and to regulate our passions and appetites by virtue accordingly . wherefore for man to follow nature , is the very same , with the end of life , to which self-preservation is subservient , * as has been shown , namely the following of reason by virtue . they who indulge their passions and appetites , who live only by sensation , do not follow nature as men , but as beasts ; nay 't is not near so well with ' em . sensation in beasts preserves them , they obey no appetite to excess , and therefore to term intemperance beastliness is no less than detraction , for 't is really manliness , ( humane nature corrupted ) where reason enslav'd to appetite is kept to the vile drudgery of serching in more and more of its gross and earthly object , till sensation it self sinks down gorg'd and suffocated under it . did we follow nature as faithfully as beasts do , by observing that which is our chief faculty , we shou'd be happy and preserve our being , as carefully and successfully as they do theirs ; but instead of this we rashly destroy it ; or fondly overlay it : and by the intemperance of our choicest enjoyments , act as foolishly against sensation , as against reason . that the wisest men of all sects , took thisto be the meaning of following nature , or living according to it , will appear to any one that consults their writings of morality ; particularly the stoicks . thus they tell us . * that to live according to nature , is to live according to man's particular , nature , and the nature of the vniverse , doing nothing which that common law , which runs through the whole creation , right reason , forbids : which law is the same with jove , the disposer and manager of all things . † to follow reason and to follow nature is one and the same thing to a rational creature . ‖ to live according to nature is to live according to virtue , for nature leads us to this , says cleanthes . this is confirm'd by that excellent writer philo the jew : * this , says he , ( speaking of obeying god ) is that end of humane actions ; the living according to nature , which is so much celebrated by the greatest philosophers , for this is done when the mind , entring the path of virtue , treads in the steps of right reason , and follows god , ever mindful of his commands , ever observing 'em all strictly both in word and deed. yet perhaps it may be objected , that this account of following nature is too general , * some things are natural to the species , and others to the particular person ; and therefore when cicero consulted the oracle , he had this answer , follow your own nature . he that follows his own reason in what appears to him good or evil , in embracing the first and avoiding the latter , though he may be mistaken , follows his own nature : accordingly if he cannot obtain that in which he places his happiness , and his life becomes miserable upon this account , he follows nature who lays it down . to this it may be reply'd , that to sollow ones own nature cannot be any exemption from what was said before ; nor is the account which has been given there , too general ; for as to what relates to the end of life ; the following of reason by virtue , this belongs equally to humane nature in general , forasmuch as all men are rational . either then by this is meant , the same with the following of humane nature , which is the rule by which all mankind is to act ; or else we must suppose that there is a particular rule or law given to every individual person , different from the rest of the same species , which he alone is bound to follow : but this would be more unreasonable than if we should say , that every subject of the emperour of china was not bound by the general laws of that country ; but that he had a particular private law by which he was bound to act , and that too often in direct opposition to the other . . by following ones own nature perhaps was meant the same with zeno's maxim , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which i think may be rendred the living conformably , or consistently ; i.e. the being the same in opinion , humour , manners , the having ones life all of a piece , whatsoever comes to pass ; which they also call'd † decorum : as if a man were of an easie and obliging temper , that he should be the same in adversity as well as prosperity , sickness and health , to the meanest poorest man as to the greatest potentate . if of a grave austere way , which was that which they chose ; he should carry that on through the worst events , and nothing be able to alter him ; the maintaining either of these , or any other particular character , may be call'd the following of ones own nature ; but though men may choose different ways of behaviour , according to their fancy or constitution , yet this must still be grounded upon the former universal maxim , the living according to nature , as humane and reasonable ; otherwise the character , whatever it was , wou'd be vicious , and then 't wou'd be so much the worse to maintain it , and equally absurd , whether a man was always affably or surlily the same , if always in the wrong ; so that this regards only the outside the dress of virtue , the particular fashion which she is to appear in : let men be sure of her first by following nature as humane in general , and then they may give her what appearance they please by following their own nature . this will be further explain'd in the answer to the next part of the objection abovemention'd . * . by following ones own nature , some will have meant the following a particular opinion or humour ; the indulging that particular appetite or passion , which by education , example or constitution has got the ascendant , which brings me to the remaining part of the objection . to follow nature is to seek to be happy , happiness consists in obtaining that which seems good to me , and avoiding that which seems evil ; i and no other must be the judge of this ; wherefore if life becomes an evil , and death a good to me , by the want of any thing in which i place my happiness , or by the suffering any thing in which i place my misery , i do but follow nature in killing my self , and the law of self-preservation is not transgress'd by my doing so , but ceases naturally . this was propos'd to be answer'd by shewing these two things . . in what happiness or misery , good or evil , as to humane life , did really consist . . the unreasonableness of every man 's being left to himself to follow what seems good or evil to him , and to dispose of life accordingly . as to the first , happiness truly cons●…s in the observing the end of life , which has been so often mention'd : as this is * done more or less men are proportionably happy , as 't is omitted proportionably miserable : but in the common acceptation of the word , happiness signifies the enjoyment of a man's desires whatever they are ; and for any one to say that he cannot be happy without such or such a thing , which is not in his power ; and that the good or evil of his whole life depends upon it , signifies nothing but the vehemence of that man's desires ; not that there is any real happiness in obtaining it , or misery in sailing of it ; it proving most commonly quite contrary , that the more a man enjoys what he vehemently desires , the more miserable he is afterwards ; and then † forsooth life seems an evil to him , and amidst the discontent and vexation which comes upon him at the sense of his folly , and the just reproof of his reason . he tells you very philosophically , that he does but follow nature in delivering himself from what is evil : when he has been acting against nature , against good sense ( for that is humane nature ) all the while ; and when he has done so , instead of recovering the way which he has lost , and beginning truly to follow nature , he deserts it wholly and irrecoverably , and offers the greatest and most positive violence to it by self-murther . but the mistakes concerning happiness or misery are grounded upon the mistakes concerning good and evil , and therefore 't will be necessary to take a short view of them . as humane life consists of two parts , the soul and body ; so what is good must be consider'd in a twofold manner , as it relates to the soul or to the body . . as it relates to the soul , the regulating and improving of the mind ; which we suppose to be the end of humane life : this is usually called moral good , and the contrary moral evil. or else , dly . as it relates to the body , the health or the preservation of it ; for which end the several ways of perception , commonly call'd senses , were ordain'd ; by which notice is given to reason , what is most proper to maintain this union and preserve life , or what is most likely to destroy it ; this is commonly call'd sensitive good , and the contrary sensitive evil. to bring this to the matter in hand , supposing that good , true or seeming were a proper rule and end of humane actions : there are but two sorts of good , as has been shown , moral or sensitive ; but through which of these is it , that self-murther can appear lawful . if moral good tends not only to the improvement of the mind , but also to the prolonging of life ; if nothing is sensitive good but that alone which is reported by the senses to be proper to preserve life , then it must be absurd to destroy life upon the pretence of either of these goods , and to do so must be evil , both as to moral evil , and sensitive also ; and therefore highly against nature . to this let me add , that the only reason why any thing is naturally evil to the body , is as it contributes to the separation of it from the soul , which is done positively and violently by self-murther . nature is the course , the order which god put the creature to move in : to break off that course violently must certainly be against nature , and what is so cannot be lawful . but here again it may probably be ob●…ted , that if the end of humane life , as ●…t has been assign'd by me , is the following of 〈◊〉 by virtue●… whose reason must this be ? must not every man be guided by his own reason ? and consequently will not his virtue consist in following that which seems good to him , and avoiding that which seems evil to him ? this brings me to consider , lastly , the unreasonableness of every man 's being left to himself to follow that which seems good or ev●…l to him , and to dispose of life accordingly . there must be a certain end or design for which life was given , as the rule of humane actions , otherwise the world wou'd be in confusion . the several things which the wisest men of old have offer'd as this end of life , i have endeavoured to comprehend under these words , the following reason by virtve : i hope it will not be expected that i should weigh out how much reason , to a scruple , will serve to this purpose ; because all men readily assent to such principles as these , as self-evident ; that no wrong or injury ought to be done ; that a man has no right to destroy what is not his , especially if it be allow'd him only for his advantage and improvement ; that whatever destroys humane society is to be avoided ; that whatever contributes to the preserving and improving of the faculties , which are peculiar to man above other creatures , ought to be embrac'd . these principles i suppose are plain to every rational creature , and allow'd fit to be observ'd by the virtues of justice , temperance , &c. or should any man be suppos'd to be ignorant of any of them in lapland or new holland ; yet there is no danger of this in civiliz'd countries , especially this wherein we live ; nor are they deny'd by such as are chiefly against us in this argument , but acknowledg'd and maintain'd by 'em , and pointed out and required to be observ'd by humane laws : wherefore if there can be no ignorance as to these fundamental principles ; and if there can be no want of power to observe and practise 'em , to what purpose is it to plead for particular reason , and for the privilege of judging for ones self ? a man cannot do so safely , without some rule , and that rule must be universal publick reason ; and unless every private man's reason be squar'd accordingly it can never be right ; but if it be squar'd accordingly , then it ought not to be contended for as private reason . as man is oblig'd to follow that nature which is common to him with the rest of mankind , so he is oblig'd to follow that reason which is so too : i mean as to the fundamental rules of humane actions : he may make use of his own reason perhaps in finding out means to observe these rules , to observe them i say , not to break them ; one of the chief of which is the preserving of life : as in all well formed governments one law extends to all , for the common good ; so is it in the government of the world , which is order'd by infinite wisdom : and therefore 't wou'd be as absurd to plead for particular reason , as a privilege to act against natural principles , as it wou'd be to desire it as a privilege to act against just humane laws . reason when loudly boasted , and zealously contended for , by particular men , against any ancient and establish'd rule , shou'd always be suspected : it shows some uneasiness under that rule , which if enquir'd into , and examin'd with the person concern'd , wou'd be found to be against some particular interest or inclination , which had gotten the ascendant ●…ver him : in these cases when every man talks of reason , he means his own , his own sorry share , and that too perhaps very much vitiated and corrupted ; thus you shall see reason of all complections , melancholy , phlegmatick and sanguine reason ; for when this is once enslav'd by any appetite or passion it takes the colour of it , and then whatever is the object of each man's desires ; whatsoever is his particular method of compassing it , or measure of enjoying it , is call'd reason . thus this godlike faculty is made frequently the pretence of the greatest absurdities in our actions , as well as discourse ; and it may be observ'd , that people always plead it most that most offend it ; pretending the most faithful duty to this sovereign power , and yet all the while impudently warring against it in its own name . hence it is that seeming good and seeming evil are made to be the rule of humane actions , and the following of them the end of humane life ; the measure of its being good or evil , and preserv'd or destroy'd accordingly : whereas to act according to seeming good or seeming evil can never be allow'd but in the case of sudden or extream necessity , or panic fear , when the soul has not the power or leasure to bring its actions or resolutions to the rule of right reason , or to examine what is really good , or really evil ; and then we ought to observe that this is allow'd but upon one account neither , and that is the preserving of life , and therefore is a very strange argument for the destroying of it . but after all that can be said , seeming good and seeming evil are sloating and uncertain things , and therefore can never be the rule or end of living ; because as they can be no certain measure themselves , so they must destroy it as to all other things ; for to suppose this , is not only to let a man loose to any object that he pleases , but also to hinder his obtaining of any one , while a new seeming good may be starting continually , and so a warm head shall be sure never to want game : and life thus employ'd wou'd be given to a very extraordinary end indeed ; especially if we consider that the event of this must prove not only fatal to a man's self , but may do so by degrees to all that are near him ; nay must do so to all mankind . for if seeming good is sufficient to justifie our actions , what crime can ever be justly laid to any man's charge ? as there is no errour that pleases under the notion of falshood , so there is no wickedness that prevails upon the mind as it appears evil ; but as there is seeming truth in the one , so there must be seeming goodness in the other : accordingly , he that robs , ravishes , murthers , may plead that he did so only because it seem'd good to him and that in so doing he did but follow nature ; but if this be to follow nature , if the ground of general natural law is nothing but the appetition of good , true or seeming , then how absurd are all humane laws , and how unnatural are all courts of justice ? in a word , to give a man up to act by seeming good and seeming evil , is to let him loose to his own will and pleasure , to grant him wildness instead of liberty , and to make life depend upon this , is to tell him he may destroy himself whenever he thinks fitting . chap. viii . examination of such objections as are brought to invalidate what was said above concerning man's being a member of civil society , and the unlawfulness of self-murther in this regard also : application of what has been said to the coroners inquest in this case . hitherto i have endeavour'd to answer those objections , which might seem to oppose what i had said to prove self-murther vnlawful ; as man was consider'd in the state of nature : i come now to examine some others which are brought against what has been said to confirm the same , as he is a member of civil society . first , i must say something to that which was * above mention'd , as an instance of deserting ones self lawfully . † self-preservation doth not so rigorously , and urgently , and illimitedly bind , but that by the law of nature it self , things may , yea must , neglect themselves for others , of which the pelican is an instance . another instance he gives of bees too , from whence he infers , ‖ that as this natural instinct in beasts , so rectisied reason belonging only to us , instructs us often to prefer publick and necessary persons , by exposing our selves to inevitable destruction . * we may lawfully dispossess our selves of that , without which we can have no hopes to sustain our lives ; as in a shipwreck a private man may give his plank to a magistrate , and the examples of codrus , curtius and the decij , and the approbation of the greatest and the wisest nations , in the honours which they paid to their memory , are usually brought in upon this occasiou ; this is to prove that the law of self-preservation may be dispenc'd withal in regard of serving the publick ; and therefore that it may be so as reasonably in any man 's private concern , even to the degree of killing himself : or thus , there is no difference ( as to self-preservation ) between a man's killing himself upon account of the publick , or his own account ; now he that dispossesses himself upon the publick account , to save a publick person : of that , without which he can have no hopes of saving his own life , kills himself . to this may be answer'd , . that the use of instinct in beasts is to preserve them . it was given them to this end alone , instead of reason ; therefore it is a contradiction to affirm , that any beast , bird , or insect destroys it self by instinct , and the instances here brought to prove this are fabulous . . that the more reason is rectify'd in man , the more he will understand to what end he receiv'd life , and how little authority he has to dispose of it ; and therefore the more carefully will he obey the law of self-preservation , and this particularly upon the consideration of what he owes the publick . . that the law of self-preservation may not be wilfully broken , even upon the account of the publick . no man has naturally any authority to destroy himself for his country , designedly and p●…ively ; but to hazard his life only . as to the instances of codrus , curtius , and the decij , what they did was grounded upon a religious or superstitious perswasion ; which they obey'd as supernatural , and therefore cannot be us'd to prove what is naturally lawful . the instance of giving a magiftrate a plank in a shipwreck , implies only great hazard of life , not positive destruction of it ; because there is a possibility of escaping left ; and because the intention is not to die , to abandon all care of ones self , but to take care of another first : to make this more plain i will show , . what authority the publick power , where-ever 't is plac'd , has to require any person to hazard his life , and what warrant that person has to hazard it accordingly . . the difference between extreme hazard and self-murther . . what authority , &c. in this consideration i shall have no regard to any one particular state , but only enquire into the end of government or civil society in general , and this with all submission imaginable . the end of civil government is , i suppose , the promoting the same things for many men together , upon which their true happiness depended , as consider'd singly in the state of nature : this is usually call'd the publick good , that is , each man 's private good as he is man , consider'd collectively , and with regard to the general welfare . private good being twofold , as hath been shown , moral and sensitive ; the object of humane laws must be twofold also , virtue and propriety , and the promoting and securing these in peace from all enemies , either from without or within any political body seems to be the true natural end of civil society . now as there is publick good to be secur'd , so in order to this , there must be publick power over every particular subject , lodg'd in one or more persons , according as the form of the government is ; and lest this power should be either dangerous or to no purpose , there must be also publick judgment , the result of the debates of wise and upright men , to limit it and direct it . furthermore , whereas every particular state must be consider'd as one political person ; in which respect the being of any state is to be look'd upon as the publick life , and the well-being of the same state , the publick health : so it must be supposed that the publick power must be such , as is proper and requisite to defend these , and consequently that it must extend to particular life , whenever the publick life is any ways in danger . now this may be endanger'd two ways , either st . by enemies within the state , corrupt and vicious men , who obstruct and break the laws , and insect others ; in which case the publick power extends to the actual destruction of such particular mens lives , as being necessary for the preservation of all the rest . or dly . it may be endanger'd from outward enemies ; other governments that would enslave or destroy it : in which case the publick power extends to the obliging such as it thinks fitting to hazard their lives , when 't is necessary for the publick preservation : to hazard , i say , not positively destroy themselves , ( as when a blow is made at a man's head , he may lift up his arm to defend it , venture the breaking of it , not positively break it , which he has no right to do ) and necessary it may be suppos'd , sufficiently to warrant any man's obedience , when the publick judgment declares that it is so . but the chief question is , from whence this power is deriv'd to the publick , by whom it was granted . some suppose it to be granted by man himself , upon a kind of compact for protection ; but though pro●…tion may be one great end of this power ; yet it is generally agreed , that this power cannot be conserr'd on the publick by every particular man ; because god alone has the absolute propriety of humane life : man has no such power himself , and what he has not , he cannot make over to another . mr. hobbs will have it to come from man , but then to decline this objection , and secure his darling principle of self-preservation , he says , this is not done by man's transfer●…ing any right of his own , but by laying down the right which he has to hurt others . his own words are these , * the subjects did not give their sovereign that right ; but only in laying down theirs , strengthned him to use his own as he should think fit for the preservation of them all ; so that it was not given but left to him : if i take this right , this is a very odd distinction ; for if a man has any right to hurt others for his own preservation ; then as he is bound to preserve himself , so he is bound to retain that right ; and yet if he lays it down , he parts with it as much as if he actually gave it away . he told us just before , * that in the making of a common-wealth every man gives away the right of defending another , but not of defending himself . in several places † he repeats and inculcates this , that no man can ever part with the right of defending himself ; no , not after lawful tryal and condemnation : if this be so , how can he lay down the right which he has to hurt others , since by so doing he must be left in a great measure defenceless , and liable , by his own consent , not only to be hurt , but to be actually destroy'd , as in all capital punishments . wherefore , not withstanding men chuse to struggle thus , rather than have any thing to do with god , while they frame their political systems : yet it seems plain that such a power as we are speaking of can be deriv'd from no other but god , who alone having the absolute propriety of all humane life , can alone have the right to give some men power over the lives of others ; and who having fram'd man in such a manner , that civil society is necessary for his security and improvement , and yet such society not to be preserv'd without such a power , must upon these considerations , and also as he is a wife and just being ; and as he who wills the end must will the means necessary to that end ; must , i say , be supposed to grant to the magistrate such a power ; a power to hazard life himself , and to oblige others to do so , in defence of the publick . from what has been said may appear , that the power or authority which any government has to require men to hazard their lives for the publick good is derived from god himself , that the time and manner of doing this depends upon the publick judgment ; and that man is thus warranted for hazarding his life accordingly . to return then to the instance above-mention'd , of a man's giving a magistrate his plank in a shipwreck : if a man may hazard his life for the publick good , then if there be some particular person , in whom the publick power and publick judgment is lodg'd , from whom all the springs of action derive their motion , who is in effect the life , the soul of the whole body , and in whom the liberty and property ( as we love to speak ) of many millions centers and may be lost ; and among the rest his life also , who shall be concern'd for this publick persons safety ; then we may conclude , that any man may hazard his life even to the utmost danger to preserve such a person ; yet in these cases we are to remember life is only hazarded not abandon'd , much less positively destroy'd ; and that for such extreme hazard men may justly suppose that they have authority from god himself , as they are members of any civil government . and though the danger be great , yet 't is very seldom that men fall into certain death upon these accounts , as might be shown easily . but suppose it should be so , yet in this case an honest good man does not mind any thing but to do his duty , to pursue faithfully the end for which life was given ; and if life should be lost in this pursuit , this is not his desire , nor his fault ; 't was not his aim to die , but to do as he ought ; nay gladly wou'd he have lived had life been consistent with his virtue ; but when this came in question , both death and life became indifferent , and though he chooses neither , he accepts rea●…y of either , as they offer themselves in his way to his duty . this i find confirm'd by the school-men in a harder case than any above-mention'd . suppose a powerful tyrant shou'd bring the last city of any state to the greatest extremity , by all the sad consequences of a long and prosperous siege ; as loss and wearine●…s of men , famine , contention , corruption ; and no hopes of succour shou'd be left ; suppose that after this , he shou'd refuse all articles of submission , and shou'd threaten destruction by fire and sword , unless they deliver'd upto him some one particular innocent person . this city ( say they ) * may not ●…ly deliver him up , though they know him to be innocent ; but that very person may deliver up himself , and yet without being guilty of destroying himself , because , as abovesaid , his chi●… end is the doing so much good , not the dying ; his particular intention , his design that he had in view continually was to save his country ; and this being the only means which was left , he resolves to incur the greatest danger to 〈◊〉 purpose ; and yet in all this is positive only as to the doing of his duty , and far from being positive as to the destroying of his life . to compleat this argument let us now see , . how great the difference is between this and self-murther , and consequently how unreasonably the one is made a plea for the other . he that hazards life for the publick does this in obedience to the laws both of god and man ; he that destroys his own life does this in disobedience to the laws of both ; the first by observing the true end of life , does what god and nature primarily design'd as most proper to preserve life , and if he loses it 'tis by the violence of others ; the latter neglecting the true end of life destroys it wilfully by the most positive act of injustice to god , his country and himself ; the first only hazards life , the latter chooses death ; if the first happens to die 't is against his will , if the latter lives 't is against his ; and as to the publick , the one ●…es for it , the other dies against it ; not only by deserting it , but by breaking its laws , and encouraging others to do so , and also by enervating the srri●…st ties of kindness , trust and justice , which may end at last in the total dissolution of any government ; the comparison might be carried further , but this may be sufficient to show the unreasonableness of this conclusion , that because a man may give a magistrate his plank in a shipwreck therefore he may murther himself . the next objection is to this purpose , that if self-murther is unjust in regard of the publick , 't is because it loses a member ; † but this may as well be said of all those who retiring themselves from functions in the common-wealth , defraud the state of their assistance , and attend only their own ends. ‖ if the person be of necessary use to the state , there are in it some degrees of injustice , but yet no more than if a general of much use shou'd retire into a monastery . to this may be answer'd . . that one of the reasons why self-murther is unjust to the publick , but not the only one ; is its losing a member . . the instance here given does not come up to the point ; for a general may not lay down his commission without leave , when he is necessary for his countries service ; but he may justly be punish'd if he refuses to act. yet suppose a man may retire from publick affairs to attend his own ends ; is this as much damage to the publick as self-murther ? he that attends his own ends , ( if by this be meant his particular interest as to his family ) contributes to the publick good , and may do so very considerably , though never so much retir'd : however the causes of his retirement may alter , and then he may serve the publick again upon necessity ; or shou'd he not , he may serve and assist his particular friends and relations , improve his knowledge and his fortune , be an example of virtue , and in many other respects observe the end for which life was given ; and this sure cannot be the same with the putting a man's self into an unalterable incapacity of doing any good at all , by the wilful and positive destruction of life . to this it may perhaps be reply'd , that here strength and vigour is requir'd , health of body and activity of mind ; but suppose a man by * extreame age or infirmity , by loss some sense or some limb , shou'd be made incapable of serving the publick , had not he as good be gone as stay to no purpose , may not he leave the world if he pleases when he is become good for nothing . this supposition seems to be grounded upon a very gross sence of serving the publick ; as if states-men were to be chosen by the breadth of their shoulders , and strong and sizeable men were as necessary for the council table as the guard room ; for if men be past reason the dispute is at an end , but if they are capable of using it , why should old age be objected , unless maturity and experience shou'd be disadvantages ? when reason is lost , no man can be accountable for self-murther , or any other action , yet even then we preserve life carefully in ideots and madmen at the publick expence ; either in hopes of their recovery , or to learn to value reason as we ought , or to praise the giver of it , so that there is scarce any wretch but may be some way or other beneficial to the publick , even by his being alive alone ; how much more may he be so when reason remains , and that too so highly valued and well understood , that men will choose sooner to part with life than remain depriv'd of the glorious advantage of it ? or if this shou'd not be allow'd , what rule can be given ? what degree of age or insirmity can be fix'd , when men shall be judg'd to be good for nothing , and permitted to murther themselves accordingly ? such a thing ( if possible ) might prevent it indeed , since men wou'd be apt to live in despite of all their miseries , rather than buy the privilege of self-murther at so dear a rate , as to be judg'd by others , and be oblig'd to acknowledge themselves , that they are good for nothing . but while reason remains , as i said before , this is impossible , and many instances may be given of persons who have done their country the most considerable service under all these calamities above-mention'd , nay at the very time of death it self . the whole senate of rome had once so basely degenerated as to surrender up tamely their liberty and their glorj , in that dishonourable peace which they had unanimously resolv'd to conclude with pyrrhus : * when appius claudius who had been absent from publick assairs , through extreme age , blindness and lameness , for many years , as soon as he heard of it , caus'd himself to be carried to the house , and bravely upbraided them with their cowardice and persidiousness to their country : what man had ever such appearances of being past serving the publick , or being good for nothing ; and yet how vigorous was his soul in so decrepit a body ? one wou'd think the genius of rome , chas'd out from the degenerate senate , had retir'd for shelter under the ruins of this great old man. 't is certain that if he had not had so many insirmities he wou'd have been less regarded , but the fight of these made his zeal surprizing ; rais'd their attention with their admiration , and gave every word a peculiar force to restore them to their courage and their reason as unanimously as they had rebell'd against both before : this made * his infirmities numbred in after ages among his trophies , and coecus a more glorious distinction than asiaticus , africanus , &c. for they who had those titles , only added vast and luxurious provinces to their country , which prov'd the destruction of it at last ; but appius conquer'd its most dreadful enemy , and sav'd it , for that time , from it self . † the great father paul a few minutes before his death , after he had been long weaken'd by age and sickness , had three cases of very great importance sent to him , by the senate of venice , to each of which he gave his opinions , and that wise assembly follow'd them accordingly . in these instances there was not only a complication of calamities , but death it self , had almost taken possession , and yet neither , made them past serving of the publick . what shall be pretended then for the loss of any one sense ? as the stoicks do ; shall this be taken for a certain sign of being past doing good ? and consequently a reasonable plea for self-murther ; and shall that be acted accordingly ? had it been so always , how much instruction and delight wou'd mankind have been depriv'd of , had home●… — nay had milton done so , the world had lost that admirable poem ? oh , had he made but as good use of his eyes ! 't is true few persons are qualified for such great performances , but these instances may shew that such calamities , as above-mention'd , do not make all men past serving of their country , or good for nothing ; and that if such pretences were allow'd for self-murther in one person , they must be so in another ; and if so , that this may prove very hurtful to any state , nay possibly to the whole world. but after all , it may be further objected , if a man has leave from the publick to murther himself , he does it no injury ; this leave has frequently been granted by the roman senate , and at † marseilles a vessel of poison was kept ready at the publick charge , for those to whom they gave permission to murther themselves . this custom may be of use to us so far in this argument as to prove that these people thought that no man who liv'd in a civil state had right over his own life , but the publick had a claim to it , which is very true in its proper limitation ; but then this was not such a claim as is grounded upon absolute propriety ; such as gives a power to dispose of any thing when and how it pleases ; because the right which the publick has over particular life is only for security of publick life , grounded upon self-defence , and never to be made use of but in extreme necessity ; as for the cutting off a corrupted part , or for the opposing open violence : wherefore this right being grounded only upon this foundation , for any political body to pretend to give leave to any innocent person to kill himself , is as absurd as for any man to give his right hand leave to cut off his lest when it ails nothing , or to wound himself in any other sound part . in a word ; this wou'd be both folly and vsurpation , for had the publick this absolute right , all complaints of tyranny and oppression wou'd be very unreasonable ? but after all what do such instances as these signifie to vs , or to any nation which does not grant the same permission : if the matter were to be determin'd by humane laws ; we of this nation ( not to mention others ) are forbid it under the strictest penalties . but here our author tells us again , * if our law be severe in punishing of it , and that this argument has the more strength , because more nations concur in such laws : it may well from hence be retorted , that every where men are inclinable to it , which establisheth much our opinion , says he , considering that none of those laws , which prescribe civil restraints from doing it , can make it sin ; and that act is not much discredited if it be therefore evil , because it is so forbidden , and binds the conscience no further but under the general precept of obedience to the law or the forfeiture . — here are three things advanc'd ; . that the general concurrence of nations in any law proves a general inclination in mankind to the committing of the thing forbidden ; and therefore that that thing is natural . this i think is very strange ! all nations concurr in severe laws against murthering of princes , husbands , fathers , against betraying forts , ships , &c. now does this prove a general inclination of people to these crimes ? no certainly ; but it proves a general abhorrence and detestation of em , and the ill consequences of 'em to mankind ; and therefore is an undeniable argument of such things being unnatural . . we are told that none of those laws which prescribe civil restraints from doing it ( i. e. self-murther ) can make it sin , and the act is not much discredited if it be therefore evil because it is so forbidden . the law of any land does not make self-murther to ●…e a sin or evil , but found it so , 't is really so by the law of nature , as i hope has been shewn ; 't is declar'd to be so by positive laws , to put men in mind of it , to save 'em the trouble of reasoning it out , and to deter 'em from committing it , by the threats of immediate punishment ; and that which was thus founded in nature , and afterwards commanded by man's law brings a new obligation upon the conscience , for if † humane laws concerning things indifferent in their own nature ( which forbid an action which a man might be otherwise free to do , or command one which he might be otherwise free to omit ) do oblige us , as every one allows , then how much more must they do so when they forbid a thing which is not indifferent but naturally unlawful , and which a man was oblig'd to sorbear before ; and so on the contrary : if this be so , that must also be a mistake which is assirm'd . . that humane laws which forbid self-murther bind the conscience no further , but under the general precept of obedience to the law , or else to the forfeiture . when a civil punishment is affixt to that which is a natural evil , a man is not left at liberty to choose to suffer the one for acting the other ; particularly in the case of self-murther ; because a man was oblig'd in conscience before the humane law was made , and because the punishment ( in this case especially , of all others ) is by no means adequate to the crime ; besides if a man may choose the punishment , then the law of man instead of enforcing the law of nature , wou'd only be the convenience of evading it . wherefore as this distinction is unjust , so is it most pernicious to all civil governments . yet after all ; supposing that it should be lawful to chuse the civil punishment , for the committing that which is naturally evil : how shall this reach the offender , as to self-murther ? this can affect him no otherwise , than as to his dead body , or his posterity ; and therefore how false is this pretence at the bottom ? and how base is this detestable action ? whereby a wretch breaks the laws of god and his country , and exposes his best and dearest friends , his next relations , nay his children often , to suffer the punishment due to his crime . if in excuse for this it shou'd be said , that such people may be suppos'd to satisfie themselves with hopes of the punishments being escapt by their heirs , either through friendship , compassion , bribery , &c. if , i say , this shou'd be alledg'd , then certainly it is very well worthy of consideration , whether the putting of those laws duly and constantly in execution , which are provided in this case , wou'd not be of very great force to put a stop to this evil ? the consideration of shame alone † did this heretofore in the case of the milesians , and the romans also under tarquinius priscus : our laws then may do this more effectually ; which allowing but the same burial which other felons have , and requiring the forfeiture of the personal estate , have not only the natural tye of shame , but a much stronger , that of tenderness to their posterity , to restrain such rash and melancholy creatures by . and this leads me to apply my self particularly to the coroner and his inquest upon these sad occasions . for although somewhat of this kind has been done lately by an ingenious * author ; yet the nature of his design ( i suppose ) not suffering him to enlarge upon it , there seems to be room left for something to be added . i will first then give some account of the duty of the coroner and his jury , and what the law directs , and upon what grounds , ( as i have been inform'd ) in this case : and asterwards show the unreafonable●…s of those prejudices or pretences which men are apt to be sway'd by , notwithstanding these great obligations . as to the first , when the coroner has notice , that any one is come to a violent and untimely death ; he is to summon and impannel a jury out of the neighbourhood , and administer this oath to ' em . you shall swear , that you shall well and truly inquire , and true presentment make of all such matters and things as shall be given you in charge , on the behalf of our sovereign lord the king , touching the death of a. b. so help you god. as to the matters and things here mention'd , these are explain'd farther to them by the coroner in his charge ; then they are to find out the manner of the persons death , whether by drowning , strangling , wounds received , or otherwise ; whether by another or himself , if by himself , whether he was felo de se , or non compos mentis . and to this end they are to be directed and assisted by the depositions of those whom the coroner summons to give evidence , or by the hearing of the councel , which is sometimes brought upon these occasions . what is meant by being non compos ; the law informs them , that it is the deprivation of reason or vnderstanding : such a state of the mind wherein there is a cessation from exercising the discursive faculty . that there are four sorts of persons which the † law looks upon to be non compos . . an ideot or natural fool. . one that has been of good and sound memory , but by the visitation of god has lost it . . a lunatic who has intervals . . one who becomes mad , by his own act , through excessive drinking . upon the verdict of non compos the goods and chartels of the deceas'd are to be enquir'd after , valu'd immediately , as if they were to be sold and deliver'd to the kings use ; and the body refus'd christian burial . the reason of which punishment is said to be , * because self-murther is an offence against nature , it being the property of every thing to preserve it self ; against god , for that it offends his commandment ; against the king , for that he loses a subject , and an ill example is given to the rest . all which have been explam'd and enforc'd in the former part of this treatise . we may see here the authority , by which the coron●…r and his jury act , the nature of their duty , and the great trust repos'd in them , as also the laws interpretation of non compos , the punishment that is threaten'd , and the ground and intent of the law : all which every one of the jury is oblig'd to observe by the sacred bond of a solemn oath ; and this one wou'd suppose might be sufficient to cause any honest man to make true presentment , deliver in his verdict in such a case impartially ; yet it is found to be otherwise by experience . wherefore . . i come to shew the unreasonableness of those prejudices and pretences by which men are usually sway'd in this matter ; and in so doing i shall not look upon my self ( being to talk with another sort of people now ) to be consin'd to natural principles only . . is a general supposition that every one who kills himself is non compos , and that no body wou'd do such an action unless he were distracted ; this will be found unreasonable if we consider , . that if this were really so , then it wou'd be to no purpose for the law to appoint any enquiry to be made in such cases : if a man may not be suppos'd to be in his wits when he lays violent hands upon himself , to what intent is the summoning in of so many men , the giving them a solemn oath , examining witnesses , hearing council ; all this supposes the case doubtful ; but according to that opinion all this is vain and impertinent , because they have nothing left to judge of . . if this were so , then our laws are not only impertinent but vnjust , by affixing a punishment to such an act , as the person that commits it cannot help : he that is distracted knows not what he does , and therefore is not accountable for this or any other deed ; since then the laws of this nation , and of many others of great reputation for wisdom and justice ( as shall be shewn immediately ) have ordain'd a punishment for this action , it is plain that they thought it might possibly be committed wilfully , and advisedly ; and if so , 't is confidence and presumption for any private person to suppose the contrary . . this will appear farther if we consider the several explications of the words non compos above-mention'd , particularly the third concerning ●…naticks : if a person known to be lunatic several years , be also known to have had several intervals , he shall be liable to the law , unless it be plainly prov'd that he was distemper'd at the very time of killing himself : how much more if a man has never been known to have been lunatic at all . as to the ●…th . sort of madness above-mention'd , the law does not look upon this as an excuse for any crime committed in that condition ; because it was the parties own voluntary act to bring himself into it . however this may be of use to judge of other kinds of madness by : which people may be suppos'd to be affected withal in this case ; it very seldom appears that they who destroy themselves have had the same or as great signs of distraction , as are frequently caus'd by excessive drinking , or supposing they may have had so , yet let the juror consider whether this may not be caus'd as much through the parties own fault as the other ; whether he did not bring upon himself , or give way to the beginning of his discontent ; whether he did not wilfully foment and increase it , and at last stubbornly persist in it . let him also consider whether he wou'd have excused the same person for killing another man , upon those very signs of madness which move him now to excuse him for killing himself : i believe this may be one good rule for an honest juror to walk by , especially since the killing of ones self has been shewn above , to be rather worse in regard of the publick , than the killing of another man. yet after all , how oft does it appear in these cases , that the person concern'd did give plain and certain signs of a good understanding ( i mean naturally , not morally so ) by some circumstances of his death or other : some have enquir'd what was the easiest way of dying , or where to place the weapon best ; others have us'd much cunning and contrivance to procure the instrument , have kept it long by them , and warily chosen a proper time and place to make use of it ; others again have made their wills , or settled their affairs otherways ; taken leave of their friends solemnly , sent those out of the way that might have hinder'd them ; these and such like circumstances are arguments of deliberation and advisedness , and prove sufficiently that such a person was compos mentis . if it be moral and not natural madness that is here meant , not only he that commits any other great crime , but he that subverts a lawful government , by a long train of well laid designs , though he cannot be suspected of any natural defect of understanding , yet is as much mad in this sense as any one that kills himself can be suppos'd to be ; and yet sure this wou'd not be allow'd as an excuse for so doing . but this sort of madness does not fall under the coroners inquest in the present case : moral madness is the misapplication of the understanding , not the total deprivation of it , and the question here is not whether the understanding was misapply'd , but whether there was any understanding left at all : this brings me to some other kind of pretences , which are caus'd chiefly , . by mistaking the subject of their enquiry , and making themselves judges of that which does not belong to them ; their duty consists in enquiring well and truly how the person came by his death , if by himself , whether he was felo de se , or non compos , and in making true presentment accordingly . this is what they are sworn to do ; but instead of this they are apt to run out beyond their bounds , and consider what the event of their verdict will be , either as to the forfeiture , or the person deceas'd . i. as to the forfeiture , they are sometimes mightily concern'd about this ; what will become of it ? upon whom shall it be bestow'd ? upon such perhaps as do not want it , or among so many that it will do 'em little or no good ; whereas in the lump it might be of great advantage to the next heirs : why is not charity due to them as much as meer strangers , &c. to this may be reply'd , . that which is thus forfeited devolves to the lord almoner , the distributer of his majesties alms , according to his direction ; and therefore they ought to be satisfy'd that it will be dispos'd of judiciously and faithfully . . supposing the worst , what is this to the coroner or any of his jury ; the law has not made them judges in this matter , or given them authority to consider what will be most convenient and proper to be done with that which is forfeited , or who are the best objects of charity : they are call'd to judge of matter of fact by what they see and hear . let 'em remember their oaths , they are not sworn to be charitable but to be just , to enquire well and truly , diligently and impartially concerning the fact , and to give their judgment according to their conscience ; and therefore a good man ought to be upon his guard against such insinuations as these , and to take care lest his charity shou'd absurdly corrupt his justice ; absurdly i say , for he that is just , ( in criminal causes especially , ) is charitable in the noblest way ; for whilst his impartial sentence deters others from committing the same crime , his charity extends not only to all the innocent and virtuous of the present age , but to late posterity . again some run out beyond their limits and fall into mistakes , by considering the event of their judgment as to the parties reputation , and their being guilty of vncharitableness in this regard ; they think that to bring him in felo de se , wou'd be to pronounce him damn'd , therefore that they ought to judge charitably , especially , since they cou'd not see into his heart , or discover his last thoughts . this wou'd not need an answer , but that ignorant , though well meaning people are often concern'd upon these occasions , and apt to receive such scruples from cunning solicitors , that are always busie about them , if the chattels are worth the saving : therefore something must be said to it . . then the jurors bringing in the deceas'd felo de se , does not pronounce him damn'd at all , this he leaves to god alone ; whatever his judgment of the fact is , it can be neither the better nor the worse for him in the next world ; his impartial verdict does not alter the nature of the fact : if he thinks him guilty , yet he does not contribute to his being so , and what he thinks ; he is oblig'd to declare by lawful authority ; and if he does not so , is guilty himself of breach of trust towards his country , and of perjury towards his god. . as to the seeing into his thoughts , the difficulty of doing so , and the judging charitably upon this account : this seems very little to the purpose : in indifferent actions , or such as will bear a double interpretation ; we ought to beware how we judge to the disadvantage of our neighbour , especially when not call'd by lawful authority ; but where a man is so call'd ; where there is a notorious transgression of the law , as in the present case , the fact is so evidently evil , that there needs no weighing of the thoughts , or searching of what kind they were ; especially since , when a person is found to have kill'd himself , the question is not what his thoughts were , but whether he had any thought at all , that is whether he was mad or no ? yet after all , though i have hitherto apply'd my self to the jury , 't is certain that their verdict depends much upon the coroner , and 't is his fault chiefly if the laws which provide against self-murther , are cluded ; 't is he that summons whom he pleases to be of the jury , and to these he gives what charge he pleases ; the examination of the witnesses , the summing up the evidence is done by him : so that unless there happen to be upon the jury men of conscience , courage and understanding ( which may easily be avoided if the coroner thinks sitting ) they will be apt to be led by him implicitly . and there being no fee allow'd upon felo de se , the verdicts being for the king ; and a gratuity seldom wanting when it is for the heirs ; 't is no wonder that the return is generally non compos . but if these papers shou'd ever fall into the hands of any of these gentlemen ; i intreat 'em to consider seriously the trust that is repos'd in them , they being chosen by the freeholders of their several counties , as parliament men are ; and what the consequence will be ( even to after ages ) of the breach of such trust : and to themselves especially , if they believe any thing of another world : for to omit the suspicions of corruption which i am very loath to improve ; whatever the motive is , through which the design of any law is eluded ; the consequence will be much the same : if a law be made to restrain a dreadsul sin , which is withal very pernicious to the state , and such or such a punishment is appointed to this end ; if this law becomes of no force by that very persons preventing the punishment , who is intru●●●d by his country to see the law executed : let this be done out of compassion , generosity , or what you please ; all the increase of the sin forbidden , so hainous in its own nature , and so pernicious to the publick , he will have a share in ; and if he be guilty of perjury , if he betray his country , not only in the present age , but is false to posteri●y also : what will it signifie that this was done out of charity or generosity to one or two persons , who perhaps did not need it : or if they did never somuch , how preposterous must that charity be , which to assist a sew , as to temporal conveniences , shall contribute to the damnation of many souls , and make a man venture through treachery and perjury to hazard his own . if these considerations , and others of the like kind , should not prevail with these persons so much as immediate punishment : the lord chief justice of the kings bench , for the time being , is , as i am told , the chief coroner of england , enquiries into failures of this kind , may be made in that court , and this consideration ought to terrifie every one who shall be thus concern'd , especially at this time , since that important trust was never discharg'd with more profound knowledge of our laws , and with greater integrity than at present . chap. ix . transition to the remaining part of this treatise , with a short view of it . the authority of examples consider'd : several instances of laws and customs of many nations in this case examin'd , particularly such as concern the romans . that nothing can be brought from hence to prove self-murther to be natural . having laid down those natural principles upon which i suppose self-murther to be unlawful , and answer'd such objections as seem'd to be of greatest strength ; i once thought that my task was almost over ; but there are some persons who do not much relish those arguments which are drawn from the nature of things ; but are determin'd chiefly by custom and example , though rarely understood : and led away by mistaken notions of courage , honour . liberty , or the like . such as these , notwithstanding all that has been said , will scarce yield that this act is unlawful ; for say they , have not people of all ages and nations been inclin'd to it ? has it not been requir'd by positive laws , as well as allow'd by ancient custom ? has not the greatest and bravest nation in the world afforded us innumerable examples of it ? did not the most wise and virtuous sect of all the philosophers teach and practise it ; and were ever such honours paid to any mortal man as were to cato upon this account ? if cowardice , disgrace and slavery are to be hated and avoided ; if courage , or the love of honour or liberty are to be esteem'd and pursu'd : then certainly in many cases self-murther may be not only lawful but highly commendable : this may serve for a short view of what remains to be done ; and first the business of this chapter shall be , to enquire concerning the authority of examples , particularly those which are alledg'd to prove self-murther to be natural . to return then to our author , he tells us , that * another reason which prevails much withme , and delivers it from being against the law of nature , is this , that in all ages , in all places , upon all occasions , men of all conditions have affected it , or inclined to do it . † all histories afford not so many examples , either of cunning or subtile devices , or of forcible or violent actions , for the safeguard of life as for destroying . again , * self-homicide seems to me to escape the breach of any law of nature , because both express litteral law , and mute law , custom hath authorized it , not only by suffering and connivency , but by appointing it . there is no way of arguing so fallacious as that which depends upon example , though there is none that is more popular . they who resist reason out of vanity , or are not capable of it through ignorance , are quickly taken with examples , because they are govern'd by inclination only ; and 't is but throwing open some history before them , and then whatever their prevailing passion is , they may very easily , sit it with an example . but every man of sense will quickly see how unreasonable this is ; for since humane actions must be try'd by some rule , whereby their goodness or badness may be discover'd ; the example ought to be brought to this test : the thing in question shou'd first be prov'd to be just and lawful , and then examples may be of use to illustrate it , to bring what was in idea into mait●…r of fact , and by making reason as it were visible , awake and stir up the will by the natural beauty of the thing , the possibility of performing it , and the applause which has follow'd , to act accordingly ; and when this is done , a well dispos'd soul strikes in readily , and imitates and improves with vigour and alacrity : wherefore , if what has been said be really true , if self-murther has been try'd by the law of nature , and been shewn to be unlawful upon so many accounts , whether man be consider'd in the individual , or as a member of civil society ; we ought not to be concern'd what appearance soever there seems to be of examples to the contrary ; yet since whatever is apt to deceive ought to be laid open , and it has been thought sitting to insist upon this kind of authority , i will shew more particularly , that supposing examples , were in themselves good arguments , yet those which are alledg'd upon this occasion , wou'd not prove self-murther to be natural . as for what this learned gentleman says , that all histories do not afford such instances of cunning or force for the preserving of life , as for the destroying of it : i must take leave to say , that this may be found otherwise by the reading of any one history in the world , all the remarkable effects either of force or fraud implying a desire of life . the examples which he brings are of several kinds . * . such as are drawn from particular persons , of which many are fabulous , as that of homer : others such as suffered death to maintain their virtue , and for the publick , as regulus , codrus ; or persons scandalous , as comas , festus : as for the gladiators they did not prove any desire of death as natural : these were of two sorts , forc'd or voluntary ; they who were forc'd to be gladiators , ( as captives in war ) fought for their lives or liberties ; they who chose to be so , fought for applause , and after all , many despis'd this applause , to ask their lives of the people ; many others had theirs given for a reward of their skill and courage , which they gladly accepted ; wherefore no instance in the world could be more improper than this to prove self-murther natural . . the next kind of examples are more general , † such as are drawn from the customs of whole nations , or from the ‖ connivency or appointment of humane laws . — here i must desire that two things must be observ'd , st . that in the alledging of examples of this kind a great difference should be made between nations ; many being so ignorant and so savage that it would be very strange to fetch the principles of right reason from among them : po●…phyrius says , * some people are grown so wild and brutish that to quote their customs would be to scandalize humane nature ; the instances which he gives are very proper for our purpose . the massagetes , says he , reckon those unhappy who die a natural death , and therefore eat their dearest friends when they grow old. — the tibarenians break their necks down a precipice . — the bactrians throw them alive to their dogs ; and strasanor , alexander's lieutenant , had almost lost that province for end●…vouring to break this custom . — the s●…cythians bury the dearest friends of the deceas●…d with them alive , or slay 'em upon the funeral pile . wherefore when we quote nations for examples , we ought first to have a particular regard to their condition , their learning , their wisdom and their virtue ; and should be sway'd least of all by those , who are in either of the wide extreams of luxury or barbarity . . in the next place , secondly , we ought to enquire carefully into the ground and occasion of the custom which is pleaded ; whether it be founded upon some religious or superstitious principle , or encouraged by some political consideration ; any of which if it be , it ought not to be alledg'd as meerly natural . by these two rules let us examine the instances which are here brought , and first that of the gauls . our author says , that * in caesar's time for one who dy'd naturally , there dy'd many by this devout violence ; there are some whom he calls devotos and clientes , or soldurios which always when the lord dy'd , celebrated his funeral with their own . caesar says , that in the memory of man no one was found that ever refused it . this is not reported candidly ; the matter was thus , upon adcantuannus's sallying with . men which did great execution : cesar says , that it was the custom among the gauls for people to devote themselves to some great man upon this condition , that on the one side they were to enjoy in common all the benefits of life : on the other side if any violence was offer'd to him , and their defence or assistance necessary , they were either to dye with him or save him , or if not kill themselves afterwards ; this alone is that which he says , * no one ever refused : from whence 't is plain , . that this was a league offensive and defensive , only for the preserving of life , on both sides : the one for nourishment and defence against hunger , the other for defence against violence , these men did not affect death , but life : death was the bond of their fidelity to their friend and lord ; if this had not been dreadful to 'em , it could not have been any tye upon them ; if it was dreadful : it could not be naturally desir'd , though they brought it upon themselves . . this being put in practice , not when the lord dy'd of any distemper , but only when he was kill'd ; and most of his clients who were to defend him being slain with him , ( as must be supposed ) it cannot be true , that many dy'd thus , for one that dy'd a natural death . to this may perhaps be added the custom of the ancient goths and vandals , who used to cast themselves down steep rocks into a bay which they call'd odin's hall : * this odin or wodin was their god of war , had humane sacrifices offer'd to him , and was suppos'd to appear and invite his votaries into † balhalden , i. e. pluto's palace , or perhaps baal's hall : these ignorant people supposed that this gulph led down to this hall , and that for this haste which they made they should be feasted and rewarded there , made themselves away out of a religious principle , and yet in no other manner than by throwing themselves down this precipice . the next considerable instance is of the samanaei , priests in great request among the indians , who , he says , ‖ studied ways how to die when they were in perfect health ; these were an order of religious men who professe●… poverty , renounc'd all food of flesh , or any living creature ; liv'd in continual retirement , and when they had purg'd their souls in this manner , thought they might give them case ; but this was thro a religious principle , and therefore not natural , nor put in practice by those of that nation who were not of the same order . there are other instances of the indians in history , * curtius speaks of a sort of wise men among them , that burnt themselves alive , for which he gives this reason , that they reckon'd fire ( which they worship'd perhaps for a god , as the 〈◊〉 did ) polluted by dead bodies : thus calanus burnt himself in the presence of alexander ; and † strabo speaks of an indian that came upon an embassy to augustus , who afterwards upon his return at athens , though in perfect health and prosperity , burnt himself publickly , to do honour to his sect and country among the stiocks and other philosophers there , as is most probable . but that which is observable here is that their voluntary dying was in but one particular way , namely by fire , which was grounded upon a religious opinion , that the soul was purg'd by that element from that pollution which it had contracted in the body , and then conveyed by it upwards to its place of happiness : thus we are told by the ‖ learned critic eustatius , that the grecians burnt their dead , to shew that the divine part of man being born upwards by the fire mingled with the heavens , and for this reason , says he , the gymnosophists burnt themselves alive , as alexander's calanus did : * in the same way the samanaei dispatch'd themselves . in some countries it was the custom to † kill whatever was dear to the person deceased , according to his condition , as dogs , horses , slaves , relations . in after times , they who foresaw they should be kill'd , driven by necessity , and withal encourag'd by some superstitious perswasion of being rewarded for their fidelity , killed themselves . from hence , and from the opinion of the gymnosophists asoresaid , came 〈◊〉 custom of the womens burning themselves with their husbands , which is very ancient , ‖ and was undoubtedly encourag'd by the men in those countries where they had several wives , that they might be the more secure from the revengeful jealousie of the women , and their implacable rage , when any one thought her self slighted ; and the better attended in their sickness : all their lives , depending upon their husbands : but since the men did not so , unless such as were acted by a superstitious principle ; since the women that were not married did no such thing , since no self-murther , excepting that by fire , was ever allow'd by these people ; none of these instances can prove that it is natural . but to come nearer home , we are told , that * among the ceans unprofitable old men poison'd themselves ; among the athenians condemn'd men were their own executioners by poyson ; and among the romans often by blood lettings . as to this custom of the ceans , which is related at large by † val. maximus , who was an eye witness of it , and which gives occasion to ‖ montaign to write a chapter upon this subject . * strabo says it began upon the account of some great famine , wherein a law was made that the aged of both sexes should die in that manner , that their might be provision for the younger , who were more able to defend their country . the athenians suffered criminals to take the cup which the executioner prepared and brought 'em according to the sentence of condemnation , at a certain hour , to take it , i say , and drink it , which if they refus'd to do , the officers stood ready to force it down ; but did this wise people by this or any other way encourage self-murther ? quite contrary , there being * a law against it , by which the right hand , as suppos'd acting it , was cut off , and the body thrown out unburied ; and in the same manner was it punish'd in thebes and other cities of greece ; and how contemptible soever this may seem , nothing was more infamous : such as robbed temples and betrayed their country being used in the same manner ; nay this was the greatest punishment according to the superstition of those times , they being of opinion that the ease and happiness of the soul depended upon the burial of the body , as virgil * animamque ; sepulcro — condimus . — by what has been said hitherto , it may appear that although we should hearken to examples in this matter , yet those which have been alledg'd here are either such as are fabulous or misrepresented , or such as though never so true , yet being grounded upon some religious or superstitious perswasion , cannot be of any force to prove self-murther to be natural . but that which is brought out with the greatest pomp upon this occasion is the example of the roman nation : no people in the world had ever so much courage and honour : no nation rose to such a height by learning and by arms : none had greater men in every thing that is admirable , or more sit to be masters of the world , and yet never did so many kill themselves of any country as of this . this great and popular prejudice may be lessened by considering these three things . . at what time the romans were reckon'd to be at the height of their virtue . ii. when self-murther began to be in request among them , and the causes of its being so : iii. what was the judgment of their greatest men ; and what laws they had concerning it . i. at what time the romans were reckon'd to be at the height of their virtue . during the second punick war , rome improv'd in its virtue : the defeats they receiv'd from hannibal at first increas'd the love of their country , and awak'd that great genius to action , which began to be enervated after the war with pyrrhus , and which had been employ'd before , upon their little neighbouring states only ; and while hannibal himself , as well as the savage nations which he led , suffered under the luxury of capua ; temperance , probity , honour , discipline , courage , encreased among the romans , both in the city , and the army ; 'till at last they conquered this formidable general , and brought the carthaginians to what terms they pleased . but immediately upon the peace with them , the war with macedon broke out , which ended not only in the subduing of all greece , but great part of asia , and then was it that the roman conquests began to prove most fatal to themselves : for upon the return of the army from these countries , foreign * luxury was first brought among them : this quickly begat prodigality , and that made way for bribery and for private ambition : and this was so notorious at the siege of numantia , that jugurtha learnt 〈◊〉 his fiends there how to practise upon the romans , and buy their armies and their senate afterwards : yet ●…notwithstanding they were thus disposed , still their rival carthage was a check upon them ; and they durst not launch out , and be so bad as they fain would have been , for fear of this ancient enemy : this was the reason why that great and upright statesman scipio nasica , was always against the destroying of carthage ; which cato urged so passionately , as to obtain at last , to the utter ruine of the roman virtue , as national ; as all the historians afterwards lament continually . † the first scipio opened the way to the roman power , the latter to their luxury ; for when the dread of carthage was removed , and their rival in empire destroyed , they revol●…ed from virtue , and run over to vice , not by degrees , but as down a precipice . and that judicious author salas●… : * while the commonwealth increased by labour and justice , great kings and barbarous nations were subdued : but when carthage the rival of the roman empire was once demolished , fortune began to rage and confound all . things , &c. now the macedonian war was about years , ab v. c. and the other about years after : during these years , self-murther was rarely practised among the romans ; and when it was , but by women only , or persons of no note , or those who were infamous : the unhappy lucretia feronia a vestal found with child . appius claudius , in the case of virginia , and by some numbers together , upon occasion of the † slavery of building the common shore , under one of the tarquins , and upon the detection of the horrid practices in the baccanalia : ‖ yet in this period of time lived the most vertuous men , men of the clearest courage , and most unspotted honour , that ever rome had : men whose virtues were to great , that that empire was not only founded but raised upon them ; for tho' it was afterwards that it over-run so great a part of the world , yet this was very little due to the publick virtue of those times , but was rather the effect of that motion , which the active and noble genius of this age gave it ; and which was so vigorous , that neither the softness of luxury , the timorous●…ss of ease and interest , nor the blood of the best and bravest citizens of rome , could 〈◊〉 or deaden it for many years : and yet it will not ( i suppose ) be pretended , but that some particular persons were liable to the same misfortunes in those days , which others were afterwards , tho' the nation it felt in general was not so : 〈◊〉 capitolinus , regulus , and others , were exposed to barbarous and disgraceful de●…ths . age , poverty , loss of senses , and of friends , extreme pain , or whatever pre●…ences are made use of for this act , were certainly as common then as ever they were afterwards ; yet none of these were looked upon in those days as the reasonable ca●…ses of self-murther , or as the god's 〈◊〉 or calling men out of life , as some of them began to talk afterwards . . i am to shew when , and for what reasons this came into request : at the very same time , that corruption of all other kinds did : for with the vices of greece and asia , came in the philosophy of the stoicks , as shall be shown more at large immediately ; which striking in with the temper of the romans , and being very convenient for the misery and cruelty of succeeding times , was eagerly received by them ; and in the proscriptions of marius , sylla , cinna , how violently did it begin to work , and how many made away themselves ? i do not doubt , but that hannibal's's killing himself gave some credit to this manner of dying , as cato's did more , afterwards : but what is particularly observable , is , that the more vicious and luxurious the romans grew , the more were they inclined upon any calamity to self-murther . and this seneca himself confesses even in the midst of his recommendations of it : * i send you not to history : ( meaning for examples of it ) consider these times we live in , of whose softness and effeminacy we complain ; even now you may meet with men of all degrees , in all circumstances , of all ages , that have cut off their evils by voluntary death . . as for what the most considerable writers among the romans thought of this ma●…ter , many of them living in such a treacherous and bloody age as that of 〈◊〉 , caligala , claudius , nero , and suffering under the tyranny of these monsters , embraced the stoick philosophy , as the 〈◊〉 support of their misfortunes ; and withal looking back with sighs and wishes upon the time of the republick , honour'd the memory of those who they suppos'd died for it in this manner , and 〈◊〉 〈◊〉 them : this was the reason why no man had ever more applau●…rs , or more 〈◊〉 than cato ; and this made most of the writers of those 〈◊〉 to commend this way of dying , as 〈◊〉 , 〈◊〉 , 〈◊〉 , lucan , and 〈◊〉 maximus . but they who liv'd sooner in a more learned and ●…udicious age , and who were wholly disengag'd from these principles , or chose out of them what was really good , without thinking themselves obliged to embrace and defend every thing they taught ; never recommended self-murther to the world , but rather condemned it , or else are silent concerning it . cicero , the best philosopher , as well as the best orator , is positively against it , upon a very solemn occasion , as i have shewn at large * before — and macrobius has a very learned discourse upon that place , according to the principles of plotinus : but virgil pursues it to the next world , and appoints a particular place of punishment for it there . † and indeed his whole inimitable poem is against it ; for if the destruction of ones country , if the loss of the best friends , banishment , shipwreck , or any other adversity were a reasonable cause of self-murther , aeneas might have made use of it as justly as ever any one did ; but his piety and his courage supported him against so great an act of weakness and injustice , and in the worst extremities the poet furnishes him with ‖ admirable 〈◊〉 , which preserve the hero as carefully from himself as from his enemies . no body in all that incomparable poem is brought in killing themselves , but only dido and amata , two unfortunate and despairing women : and when he picks out several of the most famous romans , to do honour to his country , and to make good that great and noble character of it , which he begins at those excellent lines , † excudant alij , &c. when , i say , to this purpose , he mentions the decij , drusi , scipio's , brutus , camillus , torquatus , fabritius , curius , cato , cossus , &c. it is observable that there is not one of all these who kill'd himself : the decij indeed dy'd voluntarily , but upon a superstitious perswasion ; they devoted themselves as a sacrifice for their countries safety , and therefore come not within the present argument ; the cato mention'd here was the elder , as servius judiciously remarks , ‖ to whom also as is observ'd by the same critic * that excellent line belongs , worth all pliny's panegyric . secretosque pios , his dantem jura catonem . wherefore if virgil was a proper judge , who were the greatest of all the romans , if not one of those whom he celebrates as such , did ever kill themselves , the examples of others who did so , ought not to be of any authority . the same observation may be confirm'd by the choice which manilius † also makes of several great romans to the same purpose ; only i think he speaks of the latter cato . to these i may add martial , ( if it be worth the while ) who declares against this act more than once . nor was this only condemn'd by the judgment of their greatest men ( sor who can stand in competition with cicero and virgil ) but was expressly prohibited by the ancient roman laws . tarquin punish'd those who murther'd themselves , by exposing their bodies naked , as they did the most infamous criminals : the same servius , above-mention'd , tells us upon amata's ‖ hanging herself , that they who did so were forbidden burial by the pontifical books . this is also confirm'd by an ancient inscription , which being of a very particular kind i shall insert the greatest part of it . donatio sepultur ae exauthor at is militibus alijsque quorum memoria infamis , sassinae . baebius gemellus sassinas municipibus singuleis inco●…eisque loca sepulturae d. s. p. dat extra authorateis et quei sibe●…●…aqueo manus 〈◊〉 et quei quaestum spurcum profe ssi essent singuleis in fronte p. 〈◊〉 in ag. 〈◊〉 x. inter . pontem sapis et 〈◊〉 superiorem quei est in fine fundi fagoniani . * by this it appears , that one baebius gemellus gave a piece of ground , as a burying-place , for those to whom the law deny'd burial , and whose memory was counted infamous , viz. bauds , or whores , and soldiers , that had been broken for misdemeanours , and self-murtherers ; the first sorts were odious and infamous among the ancient romans , a warlike and modest nation ; and with these self-murtherers are joyn'd in the same note of infamy , which was the greatest that they could lay upon any offender after death : but as the stoic philosophy prevail'd , these laws were either favourably interpreted , or quite neglected ; and one while it was usual for 'em to ask the senate leave to kill themselves , and not * allow'd otherwise . and though many became their own executioners by blood letting , as this author observes , yet this does not prove , that the romans thought it either natural or lawful for any man whatever to kill himself . they who did thus were 〈◊〉 before , it was reckon'd an act of grace from the tyrants they suffer'd under , to let 'em chuse their own deaths , which if they did not , some officer was ready to dispatch them . besides by this means they sav'd their estates which were forfeited when they were put to death publickly ; which though tacitus calls pretium festinandi , was but an accidental advantage to self-murtherers , not a reward propos'd for their making hast . the law to deter the committing of great crimes , ordain'd that such as were put to death by the executioner shou'd forfeit their estates , aswell as their lives : they who kill'd themselves evaded this part of the law , by not falling under any publick executioner ; not that there was any positive law that he that kill'd himself shou'd save his estate , as some who are not acquainted with tacitus's way of writing have thought . to summ up what has been said upon this head , if self-murther was not practis'd by the romans , during the first six hundred years ; if this was the time wherein they were at the height of their virtue ; if not one of those , who according to the opinion of the most judicious virgil , were the greatest glory to their country , did ever kill himself ; if both he and cicero were against it in their own judgments ; if there were several laws by which it was severely punish'd among them ; then the example of this great nation is rather against self-murther than for it : this perhaps may be further confirm'd by that which is to follow . i mention'd just now the stoic philosophy , as one great cause why self-murther began to prevail among the romans , in the decay of that glorious republick . the next objection which rises in our way is grounded upon the doctrine of this sect , who being in great reputation of old for their learning , wisdom , and strict morality , and whose books falling often into our hands when we are young , and leaving lasting impressions upon many people , require a particular examination . chap. x. the rise and progress of the stoics : a short account of their philosophy , particularly as to the moral part ; when , and for what reasons it spread among the romans : that self-murther is inconsistent with their other principles ; this prov'd by some instances from their greatest authors , seneca , epictetus , antoninus . after several of the wits of greece had spent their time in useless guesses , and vain disquisitions , concerning such things , as whether false or true , cou'd serve very little to the insluencing of mens actions : socrates the most discerning and the least corrupted soul that ever saw by the light of nature , shew'd 'em a more prositable and more noble use of humane reason , made it to look first into it self , and to regulate those passions and appetites , that were grown so great an injury , and so just a scandal to it : this was a very tender point , and yet this wonderful man , by the sweetness of his temper , by his easiness and affability , by his acknowleging that he knew nothing ; prevail'd upon a great many to hearken to him ; and by his death , which was more glorious , more exemplary , if possible , than his life , won over many thousands more . what he thus successfully began bad other advantages from those two great men plato and xenophon , who had been his scholars , and who recommended their masters principles to the world with all the happy advantages of eloquence , in such a clear method and prevailing stile as represented naturally the calmness of his mind , and the sweetness of his conversation : this made his followers multiply and grow famous by the names of academicks and peripateticks , whose tenents differ'd very little , under two great leaders plato and aristotle . but of those who heard socrates with admiration , one of the chief was antisthenes , * who us'd to walk every day forty furlongs for this purpose , that which pleas'd his humour most was to hear him discourse of patience , constancy , forti●…ude , and freedom from all passion whatsoever ; this hit so very much with his severe and crabbed temper , that without vegarding what socrates discours'd of meekness , humility , and affability , and his continual example of whatever cou'd be excellent in those virtues ; he fasten'd upon the former alone , in a short time set up for himself , and became the founder of the cynics . but the doctrine both of plato and aristotle lost ground immediately after their decease ; they who succeeded plato in the academy , besides their want of his great abilities , his elevation , sagacity and politeness , came short of him in his virtues , being guilty of covetousness and great enormities . aristotle who died about twenty four years after him , enjoyn'd his friend theophrastus to conceal his books , which was done carefully for many years ; during which time his followers in the lycaeum taught only by tradition , which made his opinions liable to be adulterated , and such as were genuine to lose very much of their spirit and vigour : while the academy and lycaeum were under these disadvantages , two very great genius's appear'd much about the same time , epicurus and zeno ; the first was for advancing a new principle of morality , and indeed a very strange one , as commonly understood ; which was pleasure : and conformably to this he new dress'd up the systeme of democritus , and us'd the gods worse by his manner of owning them , than anaxagorus had done by discarding them entirely : in all ages the natural systeme has been fitted to the moral one , and where-ever you sind libertinism encourag'd , under the popular pretence of asserting the right of humane reason , there you will meet with a world ready made to the purpose , and god , and providence excluded , for fear of being injurious to the liberty and property of humane nature . but zeno took a very different way , he had heard crates many years , yet cou'd not allow of the brutality and immodesty of the cynics , and therefore went over to xenocrates and polemon , the successors of plato , these he sollowed very much in his principles , but still retain'd the severity of the others in his manners . from plato he taught the being of one god , supream over many others , and that the world was govern'd , and mankind particularly , by his providence : and though he and his followers mention fate frequently , yet this signifies generally only that series of second c●●●ses , that method which is observ'd by god in the administration of that providence . he taught further , that the first principle in humane nature , was the preserving of ones self ; that nature recommended us to our selves in the strictest manner , as cicero makes cato speak at large ; that the end of humane life , and the measure of all our actions , was the following of nature . this maxime was common to all the platonists . but zeno resolving to set up a new sect , though without any reason , as cicero proves excellently † ; though he durst not reject this principle which was so readily embrac'd by every body , yet he endeavour'd to give it a new turn , to weaken and obscure it by many niceties and distinctions , and so make way for several of his principles , especially that of self-murther , which were otherwise too plainly inconsistent with it . and here i intended once to give a particular account of this matter , but it growing unavoidably longer than i expected , and full of their contradictory subtleties and absurd distinctions ; and having already stated ‖ the true meaning of this principle , i think it may suffice to direct such as are curious to cicero's d and th . books de finibus , and to plutarch's discourses against the stoics . having resolv'd then ( i say ) to retain this principle , and yet in spite of it adhere to that of self-murther also . they assign'd in the next place five just causes ( as they call'd 'em ) for putting it in * execution . . for ones country , . ones friend , . great pain , . loss of senses or limbs , . incurable diseases ; some add extreme poverty or disgrace . these are some of the chief things which they call'd indifferent , neither good nor bad in themselves ; and therefore below the concern of their wise man , and yet they made these the chief measures of the reasenableness of self-murther . furthermore they taught that their wise man , i. e. any one that followed their principles strictly , * cou'd not possibly be deceiv'd in his opinion , therefore never ought to repent or change his mind ; that all mankind , except themselves , were madmen and fools ; and equally so , insomuch that there wou'd not have been the least difference between socrates and anytus , had they liv'd after zeno , and neither of them bee●… stoics ; but as for themselves , they were all kings , wise men , rich , beautiful , above the world , and equal to the gods. to fortifie themselves in this strange vanity they taught further , that a wise man ought always to observe the same method , keep the same manners , looks and appearance ; that all faults were equal , that all passions were alike blameable , therefore that a stoic ought neither to ask pardon , nor grant forgiveness . and that their manners might be answerable to their opinions ; they added that a wise man ought to be austere ; that truth was the more wholesome , though less pleasing for its roughness : this zeno retain'd from his first masters the cynics , and encourag'd in opposition to epicurus , and withal to prevail upon the people by the old yet still successful cheat of plain-dealing ; as if it were necessary for sincerity to be savage , and a philosopher must unavoidably forgoe his humanity in order to be virtuous ; nay , as if virtue to recommend her self to the world , wou'd chuse rather to appear in a brutal than a 〈◊〉 form . this sullen contracting of themselves , stissen'd 'em by degrees into stubbornness , instead of constancy , and whilst by the vain rants in which they celebrated their own merits , and madly mixt the god with the beast , whilst their pride , i say , made 'em undertake and prosess what they cou'd not compass and maintain ; as soon as they met with any great calamity , they forgot all their sine harangues of patience , honour , courage ; turn'd short and fell upon themselves in a rage , and seem to have reserv'd this principle of self-murther as a back door , to use their own metaphor , by which they poorly stole away , when they coul●…d not carry on the cheat any longer . thus we see the rise of this sect , compounded of the principles of the platonists and the manners of the cinics , and how contrary self-murther is to their doctrines of providence , self-preservation , things indisserent ; and pretended apathy , and nothing but the 〈◊〉 of their pride and stubbornness . as to its prevailing among the romans ; this was much about the time above-mention'd , when that famous republick arrive'd to the highest pitch of its glory , though not of its powerer : zeno flourish'd about the th . olympiad , the beginning of which was about the th . year from the building of the city ; the first of his followers that i meet withal , of any esteem among the romans , was panaetius , who was the master of scipio aemilianus , the younger africanus , about fourscore years after zeno. to know the means by which it came to prevail , it will be necessary to consider the particular genius of the roman nation . after the expelling of their kings , the publick good seems to have been the vniversal end of all their actions : this they pursu'd with a noble emulation , and with an egual contempt of danger and self-interest ; to this it was that they sacrifi●…d not only their ease , their wealth , but even their * children sometimes . † justice and goodness prevail'd among them , not more through law than nature ; whatever quarrels and debates they had : were with their enemies ; they contended with one another about virtue only ; magnisicent in their publick devoti●… ; frugal at home ; faithful in their friendships : all which was strengthen'd and consirm'd by their great and general regard to religion , which continu'd till they sell into avarice , luxury , bribery , and till the base senate it self became saleable : 〈◊〉 worth the while , says that excellent ●…istorian , when one has consider'd the houses and villa's built now a days like ci●…ies , to visit the temples of the gods , which were rais'd by our ancestors , the most religious of mankind ; but they adorn'd the altars with their piety , and their houses with the glory of their actions ; nor ever took away any thing from those they conquer'd , unless the power of doing wrong . but now oppression , &c. indeed no people in the world was ever so inclin'd to be religious ; all publick basiness , the meeting of their assemblies , the choice of their magistrates , the engaging with their enemies , depended upon religious observations , which how ●…reasonable fo●…ver 〈◊〉 themselves , were diligently consulted , and faithfully obey'd . their generals , their mag●…trates , the greatest 〈◊〉 they eve●… had in peace or war , had as much regard to these , ( excepting one or two 〈◊〉 ) as the common people . and here i cannot but observe by the way , what awkard imitators of the romans some people are , who study that common-wealth only in its decay ; embrace the vices and opinions ( as this of self-murther ) which occasion'd or attended the ruin of it ; and in the first place think it necessary to be atheist's , in order to be good republicans . conformable to this were their manners , plain and sincere , inflexible in their resolutions , grave in their deportment , severely virtuous ; this was the masculine air which they gave , that noble constancy , that probity , that honour , which distinguish'd 'em from the rest of mankind , and made 'em truly greater before they conquer'd the world , than after it . the roman nation being of this temper , were naturally prepar'd to receive the stoic philosophy , especially not being prepossest by any other . for though pythagoras had liv'd and grown famous in one part of italy , yet the romans who were given wholly to arms , seem'd to have heard little or nothing if him , or to have minded any thing of this nature , till greece being subdu ' , d and macedon reduc'd into a province , they sent their sons to study at athens , where by their natural temper they soon chose out the stoics , from all the other sects , to follow . at the same time this philosophy appear'd in rome it self with great advantages , by panaetius , who was entertain'd in the family of the scipio's , and grew into much veneration among the romans , upon account of the great virtues of scipio aemilianus , which were suppos'd to be owing to his instructions , and conversation ; having mention'd this great man , it will not be wholly foreign to my purpose , and perhaps some relief to the reader , to make a little stand and take a short view of him . p. cor. scipio who deseated ●…annibal , had but one son , who was of a very infirm and sickly constitution , which hindred both his medling with publick assairs , and his having any children ; but * attending his 〈◊〉 and 〈◊〉 in the expedition against antiochus , and being taken prisoner by him , and conversing with many of the learned 〈◊〉 in his court ( where he was nobly us'd ) was † one of the first of the romans who had any 〈◊〉 of the politer sort of learning . at his return , lest the name of the scipio's should fail , he adopted one of the sons of paulus aemilius , who was the same person we speak of , who had the courage , and all the other virtues of the first africanus , as well as of his own father ; and after many glorious victories in spain , in one of which he ‖ k●…ll'd the champion of the enemies in a single combate ; after the destruction of numantiae ; was chosen out for the rasing of carthage , that ancient rival of the roman power . but all lhis while , after the example of his father by adoption , he mingled the milder studies of letters with those of war ; his tent entertain'd philosophers as well as officers ; and panaetius and polybius constantly attended him , the one the best able to regulate his actions according to virtue , the other the best qualified to record'em . paterculus * an author of vory great wit and integrity , when he did not write too near his own times , gives this character of him , that no man ever laid out the intervals of business more elegantly , that he was the most eminent of his age for all endowments of war or peace ; that in his whole life he never spoke , did , or thought a thing thing that was not commendable . this panaetius , though a prosest stoic , had nothing † of the sowerness and sullenness of that sect , and theresore did not corrupt the mild and generous temper of scipio and laelius , but rather made 'em more humane . he despis'd the mores●… as well as the pedantry of that sect , was cl●…arer in his discourse , gentler in his carriage than the rest of them , and had a respect for plato , xenocrates , aristotle and theophrastus : 't was with this panaetius , with polybius , with 〈◊〉 , and with terence , that this great man us'd to retreat out of town , in his latter days , to avoid the corruption of the times , then begun and spreading a pace ; and when i consider him thus , so well skill'd to make the best use of life in all events ; bold and active in war , gentle and studious in peace , retiring from the noise of his own fame , encompass'd by the most ingenious friends , and the most able and saithful counsellors ; and virtue and 〈◊〉 carefully cherish'd , in the midst of the 〈◊〉 〈◊〉 and the greatest courage ; when i consider him in these circumstances , i cannot but think him the wisest , the best , the happiest of all the romans , and that in some respects ; the retirement of scipio aemilianus is to be prefer'd before the court of augustus . thus did the stoic philosophy come recommended to the romans , and appear'd at first so beautiful in these men that it cou'd not well be resisted ; but if it then prevail'd through choice , it quickly grew necessary for them afterwards ; for they were forc'd to call it to their assistance , in its roughest and most frightful shape , in the dreadful calamities which they fell into , under the bloody tyranny of marius , sylla , &c. ‖ as i observ'd before ; then was it that self-murther began to be in vogue ; then was it made use of by the luxurious and cowardly , as well as by the brave ; all seeking for 〈◊〉 , by voluntary death , from the horrid barbarities of those times , and though the stoic philosophy lost some ground in the calm and peaceful reign of augustus , yet it regain'd it again with greater reputation than ever , under 〈◊〉 , and continued so to do under his immediate successors ; for then the greatest part of the people of quality ( as a modern critic * observes ) turn'd stoics to enable themselves to support with constancy , the incertain humour of that jealous dissembler . but the chief advantage which the principle of self-murther had in that age , and which remains very dazling to this day , in some mens eyes ; it drew from the writings of three great men , that were stoics , seneca , epictetus , and antoninus ; all well stor'd in other respects , with excellent rules for the improvement of mens manners , with noble discoveries of reason , and great encouragements to virtue ; it will be necessary to compleat the removal of this prejudice , to take a short view of each of these persons , and shew by a few instances drawn out of their books , how inconsistent this doctrine of self-murther is with those other things which are there deliver'd . seneca is the first in time , and who by the ingra●…tude and injustice of 〈◊〉 in his death , as well as by his writings , has acquired great reputation ; but how justly upon this last 〈◊〉 , that great judge 〈◊〉 will tell us ; † he was not very exact in his philosophy ; but a not able prosecutor of vice : he has many excellent sentences , and many things worth the reading , relating to morality ; but most of them are corrupted by his style , and that the more dangerously , because he abounds with pleasing faults . you would heartily wish , says he , that he had written with is own wit , but then that it had been guided by another man's judgment . he is so very fond of every thought , that he always forgets his argument to drop his wit , and yet through affectation of saying things pretily , he says a great many very sillily ; for instance , * injuriosum est rapto vivere , at contra pulcherrimum rapto mori ; here the wit is as slat as the argument is false ; for what is raptum can never be be pulcrum ; sometimes indeed he has something noble , but it seems to be against his will. while he aims at something extravagant which he is not able to reach : his thought becomes reasonable and just by chance ; 't is lofty , but he intended it to be out of sight ; 't is regular and great , but had he succeeded in his aim , it had been monstrous and gygantick ; while he is speaking of the most solemn parts of philosophy , and has just wound you up into a veneration of him , he often falls into a frolick of a sudden , and starts aside in some jirking period , and makes you asham'd of the attention you have given him : in a word to declaim against luxury in a perfum'd stile , to talk of nothing but mortes meras , as he says of himself in effeminate harangues , to offer a few points instead of arguments , may entertain perhaps for a while , but never , never perswade : nay , there seemsto be agreat deal of reason in what a modern author says of him , * i never read his writings without an opinion quite contrary to that which he would recommend to me ; if he would perswade me to poverty , i long for riches : his virtue frightens me , &c. it would not be difficult if this were a proper place to make this g●…od by several instances ; but my subject consines me to such alone as are contradicttory to self-murther . first let us hear him , as to matt●…r of extreme pain ; he denies that a wise man can ever be otherwise than happy though in greatest torments ; that since happiness consists in being virtuous , and virtue consists in bearing pain or torture well ; he that does so , which a stoic always will , must be happy . epicurus , he tells us , says , that a wise man might cry , in * phalaris's bull , how sweet is this ? the same wrote to his friend upon his death bed thus , † this is the last and most happy day of my life , and yet he was tormented at that moment , with the strangury and an vlcer in his bowels ; upon which he reflects , this voice was heard in the very shop of pleasure . why should this then seem incredible among those that profess to obey , not pleasure , but virtue ? in another place ‖ he admires one demetrius for calling a quiet life , without any incursions of fortune , a dead sea ; to have nothing to stir you up , to whet and try the firmness of your mind upon , is not , says he , tranquility , but being becalm'd . altalus the stoic us'd to say , i had rather be in fortunes camp , than in her lap : suppose i am tortur'd , i bear it bravely , why then till well . i am put to death , yet still i suffer valiantly , why that is well too . epicurus would tell you 't was delicious ; but i will not apply so esfeminate a word to so glorious a thing . i am burnt , but not conquer'd ; why then should not this be desirable , rather than dreadful ? i do not mean the being burnt , but the being vnconquerable : nothing is so admirable , so lovely as virtue ; whatever she commands us to suffer is not only good but desirable . this is one of his most common topics ; and yet extraordinary pain is one of the chief causes which stoics assign for the reasonableness of self-murther . if we consider him also as to the gods , sometimes we sind him very reasonable and submissive . thus * i do not obey god so much , as assent to 〈◊〉 : it is by choice and not neceslity , that i follow him . nothing shall 〈◊〉 befal me that i will receive discontentedly , or with a malancholy look . there is no kind of tribute , but what i will pay readily ; yet all the things which men use to groan under , and tremble at , are but the tribute of life , &c. † 't is best to endure what you cannot mend , and follow that god without murmuring , who orders all things : he is but an ill souldier that with groans obeys his general ; wherefore let us receive his orders cheerfully , and cry out in the words of cleanthes : lead on o destiny ! and thou o jove , whatever you ordain , behold i move . i follow gladly — should i shrink — yet still lead on : i follow though against my will. so let us live ( says he ) and so speak , that fate may find us prepar'd and chearful ; that mind is great indeed which resigns it self up to god , but that is little and degenerate which is always struggling , always thinking amiss of the government of the world ; and will be for the correcting of the gods , rather than it self . this is very solid , take it alone , but joyn the principle of self-murther to it , and it can mean nothing ; but he does not always keep in these bounds , to give one instance only . speaking of philosophy , * by this , says he , you shall not only excel all mankind by much ; but the gods shall not much excel you . wou'd you know the only difference between you and them ? 't is this , they will live longer . — nay there is something in which respect a wise man ( a stoic ) exceeds god : for his wisdom is owing to his nature not himself : how glorious a thing is it to have the weakness of a man , and yet the security of a god — such stuff as this is very consistent with self-murther , for when a man has lost his wits he is accountable for nothing . but how very unlike himself is this man ? how full of palpable contradictions , and therefore how little to be regarded ? the next eminent stoick among the romans was 〈◊〉 , a man of an humble mind , and most virtuous life . as much above seneca in all other respects , as he was below him in his fortune : for he was a slave , lame , and exceeding poor ; and yet had sufficient amends made him by providence for all these evils , by the greatness of his understanding , and his virtue , as two ancient greek verses , design'd for his statue , tell us , a slave i was , and in my body maim'd , as irus poor ; yet by the god's esteem'd . tho' the principle of self-murther is ●…tter'd up and down those discourses , which are collected by his followers ; we may from hence observe that he labour'd under three of those things once , poverty , lameness , and slavery ; which the stoicks reckon'd to be reasonable causes for killing ones self , yet he liv'd to a great age : and this seems owing very much to that lively sense which he had of god's goodness , and that perfect submission wherewith he receiv'd all the dispensations of his providence : thus arian represents him breaking out into a rapture of gratitude . * if we had any common sense , says he , what shou'd we do else , either in publick or private , than sing hymns to god , magnifie and praise him ? ought we not when digging , plowing , or eating , to do this ? — and since most men are too dull or ignorant to do so , shou'd there not be some one that shou'd discharge this office for the rest ? — what then can i do better , a lame and decrepit old man , than celebrate my god ? were i a nightingal , i wou'd do as a nightingal , or a swan , what became a swan ; but as i am endow'd with reason , i will always praise god. this is my duty , and this i will perform while i have my being , and to the same employment exhort you all . if a criple , a beggar , a slave cou'd do thus , who can ever be excusable for being ingrateful to heaven ? thus too as to submission to god : did i ever murmur at the methods of thy providence ? i was sick ( so were others too indeed ) when thou thoughtest fitting ; but i was so willingly : i was poor too , as thou wouldst have it , but i was so gladly . i never bore any office , and because thou wouldst not have me , i never desired it ; but didst thou ever know me d scontented upon this account ? did not i always approach thee with a chearful countenance , ready to obey thy commands ? wouldst thou have me be gone , i am ready to obey . i render thee all thanks imaginable that thou hast vouchsafed to let me thus long behold thy works , and concur withal the dispensations of thy providence : o may death find me meditating upon these things , writing or reading such things as these . * dare to lift up thy eyes to god and say , vse me hereafter however thou pleasest ; i am of the same mind with thee , and perfectly indifferent as to all events . lead me whereever thou thinkst fitting . give me what part thou pleasest to play , whether a magistrate or a private person , a rich or a poor man , at home or in banishment : i will defend thy providence before men , in every one of these events , and demonstrate the nature and the reasonableness of them . o wondrous force of reason ! what brighter beams were ever darted from the light of nature ? but alas to what purpose can they shine when joined with the principle of self-murther ? what force of eloquence can ever reconcile resignation and rebellion , dependance and despair ? to these let me add the emperour antoninus , who was one of the wisest and the best , as well as one of the greatest men of all antiquity ; there is a natural sweetness and goodness which runs thro' all his writings , which softens the rough air of stoicism , not but that they always retain the dignity of his quality . sometimes he exceeds epictetus in the solidity of his thoughts , always keeps up to him , and never falls into the rants or levities of seneca : one of the chief things that he thanks the gods for , was the doing good to others ; this was his study as much as the improvement of himself . and this not only the meanest of his subjects , but his worst enemies found , as soon as he could be made sensible that he had any , for although he was ever fond of forgiving injuries , yet he was one of the last that discover'd them : * the best way of reve●…ge , says he , is not to become like him who injuries you : delight and please thy self in this one thing alone , the passing continually from one act of doing good to mankind to another , after god's example . did god ever intrust so much power so well , or was he ever represented better ? but let us hear him in relation to the subject in 〈◊〉 , speaking of what he had learnt from his relations , friends , or masters : * apollonius , says he , taught me to be always free , to be unalterably constant , to have regard to nothing else , no 〈◊〉 in the least , but right reason , to be evermore the same in acutest pains , loss of children , or tedious diseases . ‖ remember thou art old , says he to himself , and suffer not thy reason , thy principal part , to serve any longer ; to be mov'd backward and forward by any passion ; nor to take ill thy present destiny , or decline thy future . † let every action and every thought be such as if thou wert just leaving life , and if there be gods to leave it can be no harm ; for they cannot intend their creatures any mischief ; if there be not gods , or if they take no care of humane affairs : to what purpose is it to live in such a world , as is without gods , or without providence ; but there are gods , and they do take care of mankind , and have put it into their power not to fall into any of those things which are really evil , &c. * be thou ( my soul ! ) like unto some promontory , upon which the billows beat continually ; but that remains unmov'd , and forces 'em to fall off on either side , and slide gently into a calm . shall i cry out poorly , unhappy me , whom this or that befals ; and not rather say , happy me , who am able to bear it ; who am neither shockt with what i feel now , nor frighten'd with what may come hereafter ; such an accident might have happen'd to any one as well as me , but no body cou'd have born it so well as i. why shou'd i call any thing unhappiness , which cannot reach or injure humane nature ? search into thy self impartially , can that which has hefalln thee , make thee less temperate , less modest , less knowing , or less prudent ? can it hinder thee from being just or generous ? if not , remember when any accident inclines thee to be discontented , remember i say , that the thing which befalls you is really no vnhappiness in its own nature ; but that you are able to support it undauntedly is a real and great happiness . * he that runs away from his master is a fugitive : the law is our common master , he that declines obeying that runs away from it ; and thus does that man who murmures , rages , or trembles at what has been , is , or shall be done ; by him who governs all things ; who is that law which distributes , to every one of us , the several parts of our obedience . i cou'd easily produce more instances , for they are to be met withal in almost every page of his book ; if i did not think these 〈◊〉 〈◊〉 〈◊〉 how inconsistent 〈◊〉 〈◊〉 〈◊〉 the other things which he 〈◊〉 〈◊〉 〈◊〉 observable , that this great man seems to be sensible of this himself ; he never inculcates this principle with that 〈◊〉 and violence which the others do : he cou'd not quit it wholly , as he was a stoic , it being the characteristic of that sect , yet he mentions it but twice or thrice , i think in all his book , and that too in so short and slight a manner , that he seems to be asham'd of it , and to be conscious how contradictory this was to that submission to providence , that magnanimity and constancy in all events , which he recommends continually , and indeed it was impossible that it should take any root in so excellent a temper : his great regard to the gods , his natural goodness and moderation , made his mind yield readily to all the dispensations of providence : whereas the vain , the stubborn and obstinate mind , as it is quickly incens'd , so it snaps short immediately , and breaks rather than yields , even to god himself . thus i have given an account of the first rise of the stoic philosophy , shew'd the time when it began to appear among the romans , the causes of its progress ; how the principle of self-murther in particular , come to be in request , and to be put in execution ; how inconsistent this is with the other principles of that sect , and particularly with what is taught by those three authors , whose authority has recommended it so much to the world ; and if what has been said is true , as any one that questions it may easily find if they will examine the authors which i have referr'd to , which i intreat them to do ; then this great prejudice , grounded upon the doctrine and example of this wise and virtuous sect , ought not to sway any longer with them . chap. xi . cato's case considered in particular . his character . his enmity against caesar. the several circumstances of his death . what may most probably have been the true cause of it . and of the great encomiums which were given him afterwards . having thus given some account of the roman nation , and of the philosophy of the stoics , the way lies the more open to consider the case of cato's death ; who was so great an ornament to both , and whose example is so much pleaded in the behalf of self-murther . nothing is more reasonable than that one or more ill actions shou'd escape the censure of posterity ; under the splendour of a great many good ones ; but the perverseness of some people will not allow of this , who being given to think out of the way , and maintain dangerous paradoxes , are always searching into the lives of great men , to pick out something to justifie their pretences . wherefore though it be a very ill office to disturb the ashes of the dead , and to call in question those encomiums , which have long since ripen'd into glory , yet when such authorities shall be thus dangerously abus'd , and great names brought in instead of sound arguments , it is absolutely necessary to enquire into the matter of fact , as well for the vindication of the dead , as the information of the living . of all the examples that are brought for self-murther , cato is the most considerable ; wherefore in order to the making a right judgment of this matter , it will be necessary to do these things . to form a just and true idea of him , by considering his particular temper , and what it was that distinguish'd him from other men. . to consider him as he stood in relation to caesar. . to examine exactly the several circumstances of his death , and from these shew the true causes of it : and when this is done , . to inquire into the reasons usually given for its being so much applauded , and assign the true ones . i. we are to form a just idea of him , &c. to this end we are to consider in the first place , that he liv'd in such an age , wherein the common-wealth was at the very worst ; the lower sort as well as the higher were 〈◊〉 in luxury , and by their expe●…sive vices 〈◊〉 open to the brihery and corruption of the ambitious : the laws and liberties of rome , the publick good which their ancestors had studied and improv'd with so much glory , were quite forgotten ; and several parties form'd to usurp , not defend the government ; places of greatest trust and authority were sold publickly , and they who bought 〈◊〉 made haste to be whole again by selling truth and justice . among these corr●…ptions cato grew up untainted in his integrity , not to be work'd upon by the impunity , or rather the reputation of these crimes , nor to be frighted by being left single and alone ; but bravely opposing himself against the enemies of his country , notwithstanding the pride and 〈◊〉 of their wealth or power : indeed never was there a more sincere lover of the publick good ; never did any man incur so many dangers to hinder the passing of factious and destructive laws : no body found out so soon the ambitious designs of pomp●…y and caesar , no one oppos'd 'em so long , though back'd by the bribed senate and multitude at home , and by two victorious armies abroad . notwithstanding he was sometimes pull'd out of the rostrum , pelted with stones , threaten'd by the soldiers , dragg'd towards prison ; he continued still to upbraid the magistrates with their corruption , and the people with their dullness : in a word , if we consider cato in private , none was more chaste , more upright , more studious of virtue ; if we behold him in publick , none was more couragious to accuse and condemn the guilty , and to protect the innocent . yet his humour was always austere and rigid , of which he gave very early signs by his voice , looks and actions ; he was seldom observ'd so much as to smile when he was a boy ; he was slow to learn , spoke little ; was not to be terrify'd into any thing which he had not a mind to , as appear'd by his settled look and sullen silence ; when one of his uncles friends held him out of the window , and threatend to let him fall . * this temper prepar'd him so much for the stoic philosophy , that † one says very well of him , he was a stoic by constitution ; and therefore when he once came to study it ; he embrac'd it so cagerly , and overshot himself so much , while he aim'd to excel all others that profest it , that this which improv'd others did him harm ; and the philosopher was plainly a disadvantage to the roman . for this made him obstinate rather than constant , morose instead of being grave , and soure when he wou'd be most sincere : his humour was not only always overcast , but sometimes broke out upon his best friends in indecent passions ; his temper was rather stiff than steady , for he was as inflexible in the wrong as in the right ; he withstood compassion as resolutely as bribery , and avoided common decency as much as flattery ; he would come into the forum with nothing but his under garment on , and that loose , his bosom and his feet bare , and in this condition sit upon the bench when he was praetor ; and pass sentence of death upon those of the best quality : ptolemy king of egypt being at rome , and desiring to speak with him , he sent back word , as he was upon the close-stool , that he might come to him , if he had any thing to say to him . when he return'd from cyprus , and the consuls , praetors , and all the senate came out in procession to the tiber bank , to receive him with the greatest honour , he minded 'em not in the least , row'd by 'em , and landed higher . this give a suspicion of his setting too great a value upon his actions , and being liable to something of vain glory , especially when upon cicero's taking away the tables from the capitol , wherein that which had pass'd during the tribuneship of clodius , ( who was advanc'd to that office unduly , and who was the most infamous wretch of that profligate age ) was recorded ; he made him return 'em again , because his expedition to cyprus wou'd otherwise have been forgotten ; which says a learned historian * , he valued himself upon extremely , and desir'd of all things to have that confirm'd . his opposing the agrarian law which caesar past , ( by outrageous violence ) and yet afterwards swearing to defend it , wou'd have made any one hope that he might have abated something of his rigid humour for the publick good ; but this he wou'd never be perswaded to , but rejected the offer which pompey made of marrying his daughter , which wou'd have prevented his assinity with caesar , and the league with crassus , which immediately followed : afterwards , when it was still in his power to make amends for this false step , and he own'd that no way could save the liberty of rome but his being consul ; he refus'd to apply to the people in the usual manner as other candidates always did , and for this very reason † only , lost it ; by these passages , and many others which i cou'd add , it must appear that this great man had his failings , that he was not altogether free from vanity , that his stubbornness was injurious not only to his friends , but to his country . ii. let us consider him in the next place in relation to caesar ; never were any two persons in the world more contrary ‖ in their humours and manners , caesar was polite , assable , courteous , desirous of power by any means whatever , praising , giving , helping , obliging ; which opposition of temper was enough to breed enmity between any two men , engag'd often in the same place , and about the same affairs ; but this was greatly encreast by family injuries , caesar's intimacy with servilia , cato's sister , being the talk of all rome ; this cato himself was confirm'd in by an odd accident : during one of the debates concerning catiline's conspiracy , caesar receiv'd a billet in the senate-house ; cato who had insinuated before that he had been privy to their proceedings , and thinking something might be in that paper to that purpose , demanded to see it ; but only found in it something very kind from his sister , which made him throw it at him in a rage , calling him drunkard : the hatred which was thus grounded , increas'd to such a degree afterwards , that he mov'd that caesar shou'd be given up to the galls , oppos'd him suriously in every thing : caesar on his side writ a bitter invective against him , wherein he ridicul'd his austerity , and reproach'd him for several vices . this , if we consider how desirous of glory , and how very much inclin'd to passion cato was , ( no man ever more , notwithstanding his being so severe a stoic ) must needs have mingled his private enmity with his concern for the publick good ; and out of this in great measure was it that he sided with pompey , who he knew had the same designs upon the publick liberty which caesar had . after the battle of pharsalia , he went into africa , hearing that pompey was retir'd that way , and meeting with the news of his murther upon that coast , consults with scipio and juba about opposing caesar in africa ; leaves them the command of the field , and puts himself into vtica , which he made a magazine , and where he soon receiv'd the news of their defeat . iii. and now we come in the next place to consider the circumstances of his death , which require particular attention , in order to the judging of the reasonableness of it . as soon as the news of the defeat at thapsus , was consirm'd by letters from scipio and juba , he endeavour'd to perswade the people of vtica to resist caesar ; but finding 'em averse to it , and not to be trusted , he gives 'em an account of the stores ; and upon this , feuds encreasing between the italians and africans in the town , and both being in danger from the numidian horse that had sled thither from the battle , he endeavours to preserve one party from another , beseeching some of the horse , even with tears , not to leave the roman senators , that were with him , to the persidiousness of the africans . i will not suppose that his great spirit was broken upon this occasion , or that this sudden mildness of temper , which never appear'd in his whole life in publick before , was the effect of any thing but kindness and good nature towards that people who had admitted him into their city ; but it is plain that if he had then made use of something of that steddy resolution wherewith he had oppos'd 〈◊〉 and caesar in the forum formerly , it might have been of greater benefit to his party . afterwards hearing that caesar marched towards him and lucius caesar offering to intercede for him , he refuses it ; telling him , * if i wou'd save my life , i ought to go my self , but i will not be beholden to the tyrant for any act of his injustice ; and 't is unjust for him to pretend to pardon those as a lord over whom he has no lawful power . this is full of personal and passionate hatred : however he perswades his son to go to him . he took also great care to disswade his friend statilius , who was a stoic , a great imitator of cato , and a * known caesar-hater , ( as plutarch calls him observably ) from laying hands upon himself : after this he sups according to his custom , but there arising a stoical question concerning liberty , he maintains it with so much heat , as to give suspicion to his friends that he design'd to murther himself , which made his son steal away his sword : afterwards retiring into his chamber , he encreases their fears by taking leave of his son and friends , and embracing them in a more passionate manner than usual ; when they were gone he takes plato's dialogue of the soul , and reading it , calls for his sword , but no body bringing it , when he had ask'd for it twice or thrice , he calls for all his servants , ●…alls into such a rage , and strikes one of them with so much violence that he wounds his own hand , and in such a manner too , that it hindred him from killing himself out-right afterwards ; then he cry'd out aloud that his son and his servants had betray'd him to the enemy , naked and disarm'd ; upon which his son and friends running in weeping , and embracing him , he starts up and looking fiercely upon them , crys , when and were was it that i lost my vnderstanding ? why does not some body forsooth teach me what i ought to do , that i must be disarm'd and not suffer'd to take my own measures ? — and you dutiful , sir ! why do not you tye your fathers hands behind him , that caesar when he comes may find me helpless and defenceless ? — as if i wanted a sword , when i can die , if i thought sitting , by stoping my breath a little , or dashing my brains against the wall ; upon this his son going out weeping , he turns to the two philosophers demetrius and apollonides , who only were left with him ; and are you too of opinion , says he , that a man of my age ought to be forc'd to live , and do you sit here to watch me , or do you bring any new reason why cato despairing of any other means of safety , ought to accept it from his enemy ? if you do , let me hear it , that throwing off those principles according to which we have hitherto liv'd , and being made more wise by caesar , we may be the more beholding to him , &c. after this they going out , and the sword being brought him , he cry'd now i am my own : read over plato's 〈◊〉 twice more , and about break of day stabs himself . but this not being sufficient to kill him , and the wound being bound up he rends it open again , pushes back the surgeons , tears his bowels in peices with his own hands , and expires : that which is most strange in all this is , his reading plato's phaedo so often , because there is not one passage in it to encourage self-murther , but many against it ; nay , the whole is so ; for no one that admires the death of socrates , can ever die like cato . montaigne quarrels with those who impute cato's death to fear of caesar , or to vain glory ; senseless people says he , * he would rather have perform'd an handsome , just and generous action , to have had igno●… for his reward , than for glory . i do not think cato indeed was ever capable of 〈◊〉 his courage was perfectly roman , and never fail'd his integrity , and if he was capable of vain glory in some passages of his life , i cannot see any ground for the least imputation of it in his death . this was owing much to his inflexible temper , and to that sect which he profest even to ostentation : but it is to be suspected that his hatred to caesar was the chief cause of it ; that this mislead his judgment , made him give all for gone too soon , and drove him into those strange passions which he fell into before he stabb'd himself , and that furious rage in which he expir'd afterwards : statilius who strove to imitate him in all things , is said to have been a profest caesar-hater , all his last words are full of caesar , and i do not doubt but every one will grant that if pompey had been in caesar's circumstances , cato would have remov'd some whither , and not have kill'd himself ; and this was the thing he should have done , not surrender'd himself up to caesar , or sent to treat with him ; this indeed had been below his character , but retir'd and preserv'd himself for a better opportunity of serving his country ; whereas by giving way to his passion and private resentments he contributed greatly to the ruin of it . iv. this brings me to enquire into the reasons which are usually given for his death being so much applauded ; and to assign the true ones . it is generally supposed that cato dy'd for the liberty of rome , and this is one of the chief grounds upon which the encomiums of him were rais'd in after ages : but it prov'd quite otherwise , for next to pompey's death , cato's was the greatest blow that his party ever receiv'd ; upon the news of it , juba , scipio and petreius kill themselves immediately , and afranius surrendred , who was afterwards slai●… . these great men had a dependance upon his wisdom , honour and reputation ; their 〈◊〉 troops offer'd to obey him ; juba cou'd have rais'd another army immediately , or all of them might have gone over into spain to pompey's son. cato's speech to the people of vtica is very remarkable . that if they continu'd firm against caesar they wou'd avoid his contempt , and the sooner find his mercy ; that caesar was perplext in many difficult affairs ; that all spain had declar'd for the younger pompey ; that rome had not yet taken the yoak wholly , but was ready to shake it off upon the first opportunity ; that it had fallen lower and yet rais'd it self . this was all very true , but then it was as true to him as to them , and since they rejected it , he ought to have follow'd it : and if he had done so , how many more tryals might he have had for the liberty of rome , africa had not been wholly lost at that time , the younger pompey would have had more time to have strengthned himself , or had he gone to him with those excellent commanders petreius and afranius , 't is very probable that caesar might have lost that battle , which was the most doubtful and most bloody that he ever fought ; and which he gain'd only through the folly of labienus ; or after that he might have retir'd into some place unknown , for the roman empire was not extended to that degree then , or ever after , that there was no place to retire to , no means of evading tyrants fury but self-murther : and though he could not have prevented caesar's greatness , yet he wou'd still have been a curb upon him , and at least have made him use his fortune more moderately ; nor was it long before opportunity did offer it self to recover again his countries liberty . i do not think that cato wou'd have been drawn into the conspiracy against caesar ; i believe his great mind was not capable of consenting to the murthering even of his mortal enemy in so base a manner ; but afterwards he might possibly have joyn'd with them , supported the virtue of brutus , and restrain'd the fury of cassius against anthony and young octavius , and wou'd have been in all respects a great strength to their party , for notwithstanding brutus's character , his ingratitude to caesar lost him many thousand romans that would gladly have come in to cato . wherefore if we consider these things impartially , though it is commonly said in justification of cato's self-murther , that he dy'd for the liberty of rome , 't is plain that he stabb'd it himself ; yet not purposely but accidentally , in such a manner as a man that resolves himself a mischief , might in his rage stab his own father that cling'd about him . there is one thing by which cicero wou'd prove that cato ought to have dy'd in this manner , and that is decorum , * which is the same with maintaining a character ; a certain likeness between all our actions , an unalterable equability of life : and this is grounded upon the difference between universal and particular humane nature , of which something has been said above ; this difference of particular natures , which forms the several characters of men , is of that force , says he , that sometimes one man ought to kill himself , and yet another in the very same circumstances ought not ; for was † not cato's case the very same with those others who surrendred themselves to caesar in africa ? and yet perhaps it would have been blameable in them to have kill'd themselves , because their manners were gentler and easier ; but as nature had given cato an incredible gravity , and he had confirm'd this by a perpetual constancy , and had always remain'd unmoveable in what he had once resolv'd and undertaken ; it became him rather to die than to see the tyrants face . here this great man seems to give in too much to the principles of the stoics ; upon which ( though well corrected in other places ) that excellent treatise is founded : they laid down in the first place , that a wise man cou'd not possibly be mistaken ; upon this they advanc'd , that such a man ought never to change his opinion , or way of living or acting , but be always the same : now if the first cou'd have been true , the latter wou'd have been reasonable ; but alas ! it is far from being so , the wisest and the best of mankind may err in his opinions and consequently in his actions ; and therefore nothing can be more dangerous , than to mantain that a man ought never to alter . 't is true levity and inconstancy are great and unmanly faults ; but next to the not being in any errour at all 't is the greatest wisdom to get out of it quickly ; and the doing so is no more levity and inconstancy than when a man has mistaken his way , and is running upon a precipice , 't is levity and inconstancy to turn back again . to persist in an errour is stupidity ; this is the constancy the decorum of brutes ; but to get out assoon as possible , not only becomes the dignity of humane nature , but improves it in the highest manner , since every errour we leave the more we have of truth , and consequently partake the more of god himself . decorum is the beauty which is reflected from vertuous actions , the first care shou'd be concerning the actions , that they be virtuous , and the decorum will follow naturally ; but when people mind this first , 't will be always of ill consequence . to observe a resolution steadily is so much the worse , if the resolution be not just , and is no more than being positively in the wrong , wherefore it should have been prov'd first that self-murther was lawful , for if it be not so , no plea can be weaker than that of decorum , which in this case is nothing more than habitual stubbornness and profess'd injustice ; and as for the evil which is pretendod here for cato's dying ; namely , the seeing the tyrants face ; this was not necessary ; he might and ought to have sav'd himself with the other senators , and struggled still against all opposition , for the publick good , as i said before ; and then rome might have receiv'd him with open arms , as she did terentius varro , after the battle of cannae , though lost by his rashness , because he did not despair of her safety ; or if she had not , he had still observ'd decorum , in the best the noblest way ; for duty will be always decent , and nothing else can be truly so . this passage of cicero's puts me in mind of what i said concerning him above , when i brought him in against self-murther : he is so directly in his somnium scipionis , as macrobius shews sufficiently : * that excellent piece was written before cato's death ; when his judgment was free. afterwards cicero being of the same party that cato was , and being carry'd away with that torrent of applause which that age run into . he makes all the shifts he can to palliate and excuse his killing of himself , and is very hard put to it to do so , as may appear from the instance which we have been just now discoursing of ; and his making socrates's case and his the same , . tuscul. quaest . than which nothing can be more unreasonable ; but if any body should be so zealous in this matter as not to be satisfy'd with this ; his authority shall be wav'd if they please . to conclude this point , if it be ask'd after all , what shall we say to those encomiums which were given to this great man ? how could so many people be in the wrong ? how could his death ever have been so much applauded if not reasonable and lawful ? the true causes of this great applause were , . that he was a man really of the greatest probity , honour , integrity , courage , the truest lover of his country that can be found in any history , that the faults of his life were fewer , and the excellencies brighter than any other example can afford . . that upon this account the character of the other cato , which was very great , sunk into his , and in after ages what was said of the former was attributed to the latter . . that as to his death , there are some actions which become famous not for their being reasonable , but for their happening at a particular time ; cato kill'd himself just upon the alteration of the roman government ; he dy'd with the roman liberty most certainly , whether he dy'd for it or no , and the more that liberty was miss'd , the more was his death applauded ; the two great revolutions of the roman state , the birth and death of that glorious republick was attended by the self-murther of two most virtuous persons , which being celebrated with so many encomiums , has deceiv'd many people ; but the virtues of their lives conceal'd the errours of their deaths , and the publick being so far concern'd in them , ran away with their applause , which posterity has receiv'd from age to age without much examination . from what has been said i hope it doth appear , that as no example of self-murther ought to sway with us , either upon account of the romans practice , or the doctrine of the stoics , so this of cato in particular ought not to be of any authority in this case . chap. xii . concerning courage , what the nature , proper object and vse of it is . the mistakes concerning it , and the occasions of them . that self-murther is not the natural effect of true courage . other pretences there are for self-murther which are grounded upon mistaken notions of courage , honour and liberty ; the first of which is courage . in so warlike an age and nation as this is , it might perhaps be taken amiss , for any one to enquire what courage is : but that they who abound most in any thing that is commendable , always bear the examination of it best . here we meet with our author again , who is more lofty than usual upon this occasion . * when i frame to my self , says he , a martyrology of all which have perished , by their own means , for religion , country , fame , love , ease , fear , shame ; i blush to see how ●…aked of followers all virtues are in respect of this fortilude , &c. the 〈◊〉 ( as he calls it ) follows consisting chiefly of thieves , minions , gladiators . as to the causes of this fortitude which he mentions here , to omit at present what relates to religion , what concerns dying for ones country , has † been spoken to at large , the motive of fame shall be consider'd in the next chapter , as also that of shame . but how the killing of ones self upon the account of ease , love , nay fear too , shou'd be instances of fortitude is very strange . by fortitude here i suppose meant the same with what is call'd courage . this being generally look'd upon as a great virtue , and self-murther believ'd to be an effect of it : it will be necessary to make a particular enquiry into it , not only for the clearing of this mistake , but several others rising from the same root . . let us see what is the nature , object and use of courage , particularly as rational and humane . . what the mistakes are concerning it , and what are probably the causes of them . and this being done i shall shew , . that self-murther is not the effect of true courage . . as to the nature of it , courage is only the effect of an active and vigorous heat in the heart as its name imports in many modern languages , which heat sends forth many brisk and lively spirits which diffuse themselves through the whole body and prompt it to action ; so that this is common to other creatures as well as man ; and therefore not any virtue naturally , the virtue of it depends upon the goodness of the object , and proper use of it . . as to the object : all objects work upon creatures which have life either under the notion of good , or under the notion of evil ( as to things indifferent our passions are not concerned about them : ) as to what is or seems good , if this is easie to be obtain'd , the very appearance of it is sufficient to make the soul reach after it without any occasion for courage ; and if we cou'd imagine a man to be wholly at ease , to abound in all things he can wish for , and to be secure in the enjoyment of them , such a one wou'd have no need of courage , and therefore it wou'd languish and die away by degrees . but on the other side , if any thing presents it self as an obstacle in the way to that which we take to be good , or if any thing which we take to be evil threatens us with danger , then the soul looks out and views the enemy , and according as it finds its strength prepares to attack or resist it ; from whence it appears that the proper object of courage is evil. thus a modern author , * fear is the opinion of hurt from the object , courage is the hope of avoiding that hurt by resistance . or as another , † courage is a power of the soul which employs the forces of the mind to overcome evils , or to put a stop to ' em . from whence we also come to a knowledge of . the proper use of courage , namely to attack or resist what is evil. what has been said hi●…herto may belong to beasts as well as man , the proper use of courage , as belonging to man , consists in the promoting that end for which he receiv'd life ; the use of courage in beasts is to preserve life , but since li●e was given man to a more excellent end , as has been shewn ; whatever springs there are in humane nature , of which courage is one of the chief , must be suppos'd to be intended , as subservient to this end , and therefore the justness and regularity of their motion , must be measur'd by it accordingly . first then humane courage ought to be inform'd truly concerning its object , to have a right and certain knowledge of its being evil , which reason will quickly discover : secondly it ought to attack or resist that evil in such 〈◊〉 manner , limited and directed by such virtues as may hinder it from interfering with any part of our duty towards god , our neighbour , or our selves . this makes courage to be founded upon justice , and directed by it , otherwise it wou'd be evil it self . it has been said already that courage is twofold , either such as attacks or such as resists evil. let us bring both of them to these rules . . as to that part of courage which consists in attacking evil , the measure of this is , that the evil be real which we attack , that it be attack'd with * justice ; from whence it follows that a man's courage ought not to be the instrument of his ambition , his covetousness , anger , or revenge ; for these will make him not only fancy evil where there is none , but attack it in such a manner as is most unjust : in this regard beasts use their courage better than men , they always do it in defence of life , to supply their hunger , or to escape death , when threaten'd some other way . but man employs it against man , when life is far from being in danger , only to usurp over him ; and therefore this kind of courage is rarely employed by good men , unless upon extreme necessity ; and yet even where such necessity requires it , it must be always closely attended by justice and goodness , without which it would be nothing but injurious insolence . yet commonly speaking there is seldom any thing in the world less regarded than justice , by those who value themselves most upon this kind of courage ; pushing courage as some call it , and what is most strange , although the world sut●…ers so much by it , there is nothing that it is more apt to admire . hence it is that impudence and cruelty , noise and madness , want of sence as much as virtue , oaths , violence , rashness , revenge , injuring man , and blaspheming god is so often counted courage . these mistakes begin early , they are some of the first effects of the baseness , and degenerateness of humane nature . men either out of cowardize , worship what they fear , or else admire it , because they find the same principles in themselves , by which it usually acts , as pride , ambition , covetousness , revenge ; and would be glad to have it as an instrument to compass such ends as these aim at : this ill grounded admiration is nourish'd afterwards by the honour and titles which are given to this successful injustice , as such an one the conquerour , or the great ; and by some characters in heroic poetry . but conquerour is generally a fatal title , the badge of absolute slavery , and is generally selt more by the heroes own country than those which he adds to it . and what should be meant by such an one the great ? the great promoter of arts and sciences , the great encourager of virtue ; no , the great invader and destroyer of mankind : or what are many of the heroes of poetry if stript of the ornaments of numbers , wit and eloquence , and consider'd in themselves ? besides how oft is the poet misunderstood and thought to paint a demi-god , when he intended perhaps a centaur . thus alexander himself seems to have been misled , when coming to achilles's tomb , * he is said to have cry'd out , o happy youth who hadst such a poet as homer to record thy deeds . this false admiration betrayed him into one of the worst actions of his life , the dragging the † gallant batis governour of gaza round that town , as the other had done hector , only for having defended it faithfully and honourably . homer indeed was an admirable poet , he always drew to the life whatever the original was ; he represents thersites naturally , so does he achilles too , but this was the worse for him ; for achilles was nothing but an insolent bravo , lustful , passionate , inexorable , barbarous ; homer's design in that poem was to shew , the ill consequences of dissention among generals of several governments in the same intre●…t . a lasting lesson for greece , which was divided into several little states . not 〈◊〉 〈◊〉 for a pattern to be 〈◊〉 〈◊〉 〈◊〉 and insolence broke that 〈◊〉 〈◊〉 was the death of so many 〈◊〉 〈◊〉 . indeed few heroes would 〈◊〉 〈◊〉 to their poets or historians 〈◊〉 〈◊〉 did 'em justice . these are the 〈◊〉 of the mistakes concerning this sort 〈◊〉 courage , which imposes upon mankind , first by its noise and splendor , and afterwards often enslaves them . i have been the more particular in this matter , because this lawless arrogance , which is often sowr'd into a surly brutishness , after it has been long injurious to man , and insolent to god , when any thing happens cross to it , and it is check'd or controul'd by providence , is very apt to fly out into rage and indignation , and because it cannot reach that , falls upon it self , and so becomes one of the most common causes of self-murther ; which ignorant people take to be an effect of courage accordingly . . the other part of courage consists in the resistance of evil. and is that firmness and constancy of mind , whereby it supports it self undauntedly under all calamities , this is the more noble sort of courage ; because a man cannot be unjust here towards his neighbour , or towards his god ; for this consists in the bearing of all events with patience , whether they be poverty , pain , loss of senses , friends or children , disgrace , &c. some one of which , at least , befal most men sometime or other , and therefore every one ought to be provided with this kind of courage , whatever he is with the other , because there are much fewer evils that require being resisted by violence , than by patience : this then is that fortithan which the soul should have always ready to retire unto , when it is surprized by sudden evils ; and then it is , then chiefly that it has the most glorious opportunity of discovering it self ; for what nobler idea can we form of humane nature , than to consider it beset by several evils at once , attack'd in its body , reputation , and estate , and yet undaunted : and though left singly and alone , arming it self with resolution , patience , and constancy ; whatever has been said of the vulcanian arms of old , such as these are impenetrable indeed , because well wrought and tempered by deliberate reason , by god himself , and bestowed by him upon the greatest and the best men only . but alas ! though this part of courage is so necessary to mankind , yet it is least regarded , because 't is against the wild appetites and passions which are indulg'd by the other ; it has no noise , pomp and ostentation , which glitter splendidly upon corrupted fancies ; but is calm , easie , regular and modest , as all the steps of virtue , when guided by right reason are . if this is a right account of courage then , . self-murther cannot be any genuine or natural effect of it , in which of these senses soever we take it , for , . that which makes the difference between brutal and humane courage is reason and justice ; now self-murther has been shown at large to be highly against these , to be an act of the greatest injustice , and therefore in this regard cannot be the effect of courage as humane and rational ; nor can it be the effect of brutal courage properly so call'd , because there is no beast , though never so remarkable for courage , that ever destroys it self ; this will appear more plain if we consider , . the proper object of courage which is evil , i will not stay to show here how often evil is falsely represented and magnisied , or how many ways it is mistaken , but supposing that to be really evil which men take to be so ; yet in the case of self-murther , the soul instead of attacking or resisting what it takes to be evil , flies away from it ; and therefore this act is no more an argument of true courage than the rushing into a torrent , the leaping down a pit or precipice in a panic fright , is so . if courage is the attacking or resistance of evil , as has been shewn , then death must be look'd upon as an evil , before any man can be suppos'd to shew his courage by killing himself ; for where there is no evil , there can be no occasion for courage . death can never be an evil but when life is casie and happy , and look'd upon as a great good ; this makes it so honourable for people of quality who abound in wealth and power , and all such things as make life desirable , to hazard theirs for the publick . but to them that kill themselves , life cannot seem good but evil : and when life becomes an evil , through great pain , poverty , disgrace , &c. then death must be look'd upon as good proportionably ; and if so , there can be no courage in running to it . but on the contrary , 't is the part of a brave man , when life becomes an evil to him , not to fly to death , but to turn head and engage with the misfortunes of life ; for here lies the enemy as caesar told his frightn'd souldier , an unhappy life is the field for true courage and magnanimity ; whereas the killing of ones self is plainly to decline the combat , to convey ones self away , out of the reach of the eneny , to pass from a state of misery , into a state of ease or indolency at least , as they suppose ; and this sure can be no great argument of courage . that which is most apt to deceive people upon this account , is the notion which the world generally has of death , as the greatest of all evils , that it takes us through a thousand pains and tortures from our friends and relations , our projects and possessions , and all the enjoyments of the world : all which terrours are increas'd by the sight of the death of some dear friend or near relation ; for then humane nature starts and trembles at the ghastly looks and convulsions of expiration . these are the things which make people grow up in a detestation of death , and this is still augmented the more happy they are in their outward circumstances ; wherefore they who kill themselves may seem indeed to such people to have a great deal of courage , because these run voluntarily into that which they abhor as the worst of evils ; whereas the notion of life and death is quite contrary in such unfortunate creatures ; 't is some pain , some discontent that drives them to this violence ; upon account of which death , as i said before , becomes the good , and life the evil ; therefore as it wou'd be true courage in health or prosperity to suffer death , rather than commit a crime : so in sickness or any adversity it would be the same , to undergo life rather than be guilty of self-murther ; for he who parts with life , because he thinks himself unhappy ; parts with nothing but what he is griev'd withal . he only lays down his burthen , quits his virtue , his arms , for fear of the enemy , and where can be the courage of this ; even sardinapalus and nero , cou'd desert their station in this manner ; and why not with as much bravery as any other can pretend to , in a word , when the heart gives way to evils and asslictions , when hope is gone and despair enter'd , men may make themselves away out of tenderness and softness ; there being little or no pain to be selt in voluntary death ; especially if men will take but as much care as brutus did , to place the weapon right , or as the emperour adrian to have the mortal place mark'd out exactly . what , shall we say then , that all men are cowards that kill themselves ? no ; but that this particular act has naturally more of cowardice than courage in it , and is in those who have signaliz'd their courage an act of revenge or indignation ; and therefore though some men of courage have kill'd themselves , yet since the nature of courage consists in resisting evil , and self-murther is the flying from evil ; since many women and slaves , many effeminate men and notorious cowards , many for ease or fear , as our author himself confesses , have kill'd themselves . self-murther ought not to be look'd upon as the natural effect of courage . to confirm what has been said , i shall call several persons of unquestionable authority . the character of hercules is certainly perfect as to courage ; and yet euripides representing him in the greatest affliction that ever man could suffer through his own fault ; his wife and children lying murther'd round him , by his own hand in his madness : at first he has thoughts of killing himself , but immediately he checks himself with the consideration ; * that he will not have his courage question'd by doing so ; that whoever cannot bear great calamity will not dare to meet his enemy in the field . wherefore he resolves to expect his death boldly , and not to force it upon himself . † another tells us , that to die wilfully for poverty , love , or any grievance , is so far from being any sign of courage , that it is meer cowardice ; for to avoid what is grievous , is nothing but softness and esseminacy ; for no body chooses such a death because 't is honourable , but because it frees him from an evil which he cannot bear ; and to be so affected is cowardice . ‖ 't is the part of a brave man , rather to despise death , than hate life . cowards often undervalue their being , only to avoid what is troublesome ; but true courage tries all things . * let me add one more , 't is not lawful nor becoming a man of courage to bend under his destiny and not embrace whatever happens undauntedly ; but run poorly away from it . this was the great brutus who thus condemn'd cato's death , when cool and deliberate , and before he doubted whether virtue was any thing but an aery name ; * when he came to do so , no wonder that he kill'd himself . chap. xiii . of honour : that this is twofold , either inward , a principle of virtue ; or outward , the applause which follows upon it ; that neither of these can ever require self-muriher : the mistakes concerning honour , which occasion it . objections answer'd . the next pretence for self-murther is honour . there is nothing i think that is more generally pretended to than this , excepting wit only ; and yet this seems to be as little understood as that ; honour people find is something that is commendable , though what it is they cannot tell ; therefore every one being desirous to have their actions pass for honourable ; the word is strain'd to as many significations as they have inclinations ; often 't is taken for some particular quality , which is thought to belong more to one degree of men , or to one sex , than another : thus in women chastity is honour , in men of high birth truth and justice , in soldiers courage , in tradesmen punctual payment ; but since these several qualities may be attended by great vices : since these things are truly as commendable in one person as another and equally required in all people , this is but a very imperfect account of honour . for this must be something which concerns all mankind , and therefore humane nature it self must be considered before we can come to any knowledge of it . the perfection of humane nature , and the great end of humane life has been shewn to be the following of reason by virtue ; therefore what i said of courage before , must be said of honour now , that the excellency of it consists in the promoting of this end ; now though whatever is an hindrance to this is call'd by the general name of evil , yet all evil does not appear in its own natural shape , but often puts on the form of good , and so works and insinuates it self into man by his passions and appetites ; wherefore honour seems to be that principle whereby the soul is secur'd against both these kinds of evil , in the quiet pursuit of the end of life . and thus perhaps it may be describ'd . honour is an elevation of the soul , upon the sence of its preheminence above the rest of the creation , in regard to that great end of its being , the following of reason by virtue ; a firm resolution to observe it ; and agenerous disdaln of all pleasure or profit , all loss or danger , of whatever the world can promise or threaten ; of whatever is dreadful or delightful in comparison of doing so — so that this is the greatest excellency of man's nature , 't is a spirit drawn off from the noblest parts of humane reason , 't is that god within us , as the stoics speak ; that divine power which directs man's free-will , follows him diligently through every part of his duty ; regulates his knowledge and his courage , and hinders the one from falling into injury , and the other into knavery . . this i take to be the first and most important meaning of the word honour , as it is an inward principle of action , and depends wholly upon ones self . . there is another signification of this word honour , as it depends upon other people , and is something of the same nature with reputation but above it . reputation is esteem from supposed excellencies , when we say such an one is reputed so and so . honour is praise , respect , veneration , upon a clear knowledge , a certainty of such excellencies , and when this is given by many men it is call'd glory , so that honour is twofold inward or outward : but the last depends chiesly upon the persons that are to bestow it . the outward honour which is truly valuable , is the image of inward honour reflected back in the applause of good and wise men , upon a man's observing faithfully the true end of life , and making always a right use of those powers by which he excells all other creatures ; in following impartial reason by steady virtue , what ever dangers threaten or pleasures slatter . thus cicero who understood this very well , though he was a little too forward to help himself to it , tells us that glory ( which is of the same nature with honour , though of a larger extent ) is * something of substance , like solid imagery , not the slight shadowing of fading colours ; 't is the concurrent praise of good men ; the impartial verdict of such as are able judges of excellent virtue . so that where there is excellent virtue for the foundation , on the one side and where men are qualified with knowlege and integrity on the other ; the honour which is given by such is solid and lasting , like the statues of the gods , and all other no better than the slight daubing of fading colours which decays immediately . but because the love of honour includes the fear of dishonour , and no man can be desirous of praise , but he must have a proportionable aversion to disgrace , it will be necessary also to observe from whence this comes , this must be from acting quite contrary to what was said above from forsaking the true end of life , from refusing to follow reason by virtue , and deserting it wilfully to obey vice ; the result of this is first inward disgrace , when the soul abhors it self , and hates the sight of its own folly ; and this when known , becomes outward disgrace , which truly consists in the concurrent dispraise of good men : but then we should take notice that though this is a great evil , and though a man may happen to fall into it , yet he may recover his reputation or honour again by taking the contrary course , and following of his reason by virtue , and that the sooner , because good men , upon whose verdict disgrace depends will be always ready to acquit others of blame upon reasonable grounds , and glad to believe and proclaim their change . if this then be an account of honour , how can it be pretended that it shou'd ever require a man to murther himself , for first as to inward honour ; if this be an elevation of the soul , rais'd upon a just sense of the advantages which man has above other creatures , in the powers of knowledge and free-will , and the excellent end which they are given for ; and if it be a firm resolution of pursuing that end , what can be more contradictory to this than self-murther ? what can it signifie to man to have such preheminences , nay to be made to any purpose at all , if the noblest principle in his nature shou'd teach him to decline that purpose ; if that which was plac'd in him to support and improve his being , shou'd require him not to be at all ? again if honour be the generous disdain of whatever is terrible or dangerous in the way to our performing the true end of life , and if it is always in a good man's power to perform this end ? what circumstances can be of such a kind , so evil , so painful , dangerous or dreadful , wherein honour can put a man upon killing of himself ? lastly if this be the guard which is to follow the soul diligently through every part of its duty , as to the chief objects of it , god , our neighbour or our selves ; how can it ever perswade a man to such an act as is the highest injustice to every one of these ? whoever considers inward honour which is the most worthy of a great or good man's care in these respects ; he will find nothing more against self-murther than this ; so likewise as to outward honour , if this consists in the praise of good men , grounded upon excellent virtue , and if nothing is truly disgrace , but what comes from the same persons , for forsaking the true end of life ; and if this though forsaken may be recovered again when the party concern'd pleases , then how can any man kill himself to avoid disgrace , especially since killing himself is an act of the greatest injustice in the judgment of the best men ; and therefore the doing so must be increasing of disgrace rather than avoiding it : wherefore whether we consider inward or outward honour , neither of these can ever require a man to murther himself ; and therefore i suppose that , whenever this is said to be done upon this account , it is either meer pretence , or else proceeds from some mistake concerning one or both of these kinds of honour . let us see then what these may probably be . some men are deceiv'd by reckoning honour nothing but a greatness of mind , elevation of the soul , without considering upon what grounds it ought to be rais'd , and by what rules directed when it is so , from whence instead of any just grandeur they sall into insolent haughtiness , and this encreases upon the value which they set upon themselves , and that value is nourish'd by their choosing out some one virtue asfecting the observation of it in a more extraordinary manner than other people do , which makes 'em run over the bounds of what is sit and just , as far as the idle or the cowardly fall short of 'em : montaign says very well , that * the virtue of the soul does not consist in the flying high , but in walking orderly . but these gentlemen are contented with nothing but what is † extravagant ; their actions like the thoughts of young poets are above the ken of reason , too lofty to be regular , too sublime to be understood . thus they become prodigal instead of being liberal , sollicit danger rather than resist it , and despise justice as much as cowardice : and this running 'em into great inconveniences , making them to be obnoxious to humane laws , or to fall into poverty , sickness or disgrace ; they know not how to be controul'd ; repine under the ill usage which they think they suffer from god and man , and foolishly imagine to be reveng'd of both by falling upon themselves . others again have taken up a particular principle , proclaim'd it to the world , boasted of it at several times ; as for instance this of self-murther , they have often maintain'd in company , that it was reasonable in such and such cases , and then falling into the same cases themselves , think that they are obliged in honour to put it in execution . but if self-murther is unlawful in so many respects as has been shewn * , what can be more absurd than for a man to think it more honourable to continue in the wrong than to change for the right * , and to be a martyr to errour by his own hand , only for the reputation of constancy and perseverance in it . but that which is the greatest occasion of errour in this matter is the immoderate desire of applause ; the neglecting the principles of virtue upon which inward honour is form'd , and aspiring impatiently to outward honour only , and not only so , but mistaking the persons who are to bestow it ; and therefore endeavouring to please the most and not the best ; the very same is done likewise in relation to disgrace ; this is that fatal rock upon which many great spirits have been cast away , and therefore there never was any considerable moralist , but has cautiously warn'd people of it , and endeavoured carefully to recal them to consider the dictates of reason and conscience , and inward honour , to reverence themselves and not the multitude , and to do well for their own sakes without any regard to common praise or disgrace . and indeed it might be enough to cure this , to consider attentively , how much a man must undervalue himself in order to be rais'd in this manner ; he that courts any one must endeavour to humour and please him ; now this cannot be done but by being like him , by levelling a man's self both to his capacity and inclination , by renouncing his own judgment and following what he takes to be the others that is by counterseiting both ignorance and vice : when any one of the multitude is to be courted . but who wou'd do this for publick fame , who wou'd rake for reputation so very low ? this is no less than to invert the nature of things , to make the lees of mankind the fountain of all honour , * and sorce its foul and heavy stream to mount upwards . and yet this is not the way of the world in matters of much less importance than those which we are speaking of : virtue and a good conscience . in building or painting , in musick or poetry the sensible artist does not appeal to the multitude , but is contented with the applause of the few skilful only : shou'd not a man then who has a just sense of his duty , and who is conscious to himself of obeying his reason faithfully by virtue ; shou'd not such a one be as well satisfy'd in his few applauders as he that excells in any art or science . many men indeed are apt to be deceiv'd by the noise , the bulk of a vast multitude ; but can number alter the nature of things , or shall it be put to the vote what is good and evil ? a great many men may be the stronger , as beasts are when they gather into a herd , but not the wiser nor the better judges of virtue , or dispensers of honour ; and the best way to remedy this errour wou'd be to take out the first man that we meet withal in the crowd we adore , and to weigh his education , capacity and honesty . wou'd you trust such a thing as this with a secret ? wou'd you ask his advice in any matter of importance , the putting out your money , disposing of a child , & c ? no certainly ; and yet 't is of such unites as these , that the numbers which are so courted , or so fear'd , are compos'd . 't is these whom men would scorn to have judges of their wit , that they make the judges of their actions , and upon whose verdict as to honour or disgrace they make their reason , their consciences , and their lives depend . there is no man that reflects upon this , but will allow how very much they are mistaken , who pay this strange deference to the world , it being almost impossible but that they who do so must be guilty of all other e●…ormous crimes as well as self-mnrther . wherefore let the distinction between inward and outward honour be always carefully observ'd ; let all good men despise the latter in comparison of the former ; for if this depends upon the multitude , 't is below their care ; if it depends upon the best of men , it does not want it ; because it will naturally follow upon the acting according to the principles of inward honour , and if these principles be faithfully observ'd , they can never lead to self-murther ; because inward honour is the guard of the great end of life , and therefore can never prompt any body to destroy it , it attends constantly upon impartial reason , and follows it not by one but every virtue , and therefore its course is always regular and even ; it blesses the mind with a just and lasting applause , makes it dear to it self , and generally to all the world , and therefore must hinder and prevent self-murther rather than promote it . but if this shou'd not be sufficient to give some gentlemen satisfaction in this matter , i will suppose an objection to this purpose . a man's honour ought to be dearer to him than his life ; he may be abus'd to that degree as to forfeit his honour if he shou'd bear it ; and therefore he ought rather to kill himself ; especially since women themselves have done the same . lucretia kill'd herself upon a point of honour , so did cleopatra to avoid the disgrace of being led in triumph ; and both gain'd immortal applause for doing so . how much more shou'd any man of honour do the same ; especially since there may be cases ●…uch harder than theirs were : for instance , a man born nobly , bred a soldier , &c. — i will answer first this objection , with its instances , and then consider the particular case afterwards : 't is said here first , that a man's honour ought to be dearer to him than his life , very true ; if honour be taken here for that inward principle which secures man in the doing of his duty . honour in this sence ought to be dearer to a man than life , that is , he ought to suffer the worst extremities , even death it self , rather than act against it ; but then it is absurd for any man to destroy his own life upon this account ; because this kind of honour is always in his own power , and cannot be forc'd from him unless he consent . if outward honour be meant here , that is reputation , this ought not to be dearer to him than his life ; because it wou'd then be dearer also than the great end of life . dearer than his duty ; and he must sacrisice both his reason and his virtue to maintain his reputation ; and that too among the worst of men. . 't is said here , a man may be abus'd to that degree as to forfeit his honour if he shou'd bear it : this cannot be as to the first sence of honour , for that will never be in danger if he be innocent , how much soever he is abus'd ; power and injustice may oppress virtue , and a man of the nicest honour may be unfortunate , but yet this honour may be encreased by the manner of his bearing of his misfortune , by his deportment under great injuries ; to kill ones self rather than bear 'em ; is to be unjust to god in the highest manner , because another is unjust in a small matter to me ; and this sure cannot be honourable in the first sence ; but indeed is nothing but an act of impotent indignation and revenge , of pride , cowardice and despair , and therefore cannot be honourable in the latter neither . nor is the objection assisted by these instances . the first of these indeed may justly raise compassion in all that read her story , and never had any person more statues rais'd to her ; but it does not follow that because lucretia's death was much applauded therefore it was lawful or is to be imitated . it was applauded by the romans , for being the accidental occasion of rome's liberty , and of the great glory it rose to afterwards ; and other nations consented to this applause , as they heard her case , out of compassion and generosity , which is due most to those who fall into mistakes only through too severe and nice a sense of honour : far be it then from me to search farther into this matter . no , let the garlands which have been hang'd over her tomb by chaste wives and virgins remain forever unshaken and unviolated : let all the wit that has been shewn in her praise pass for reason ; but then let me entreat such as are most zealous to vindicate the manner of her death , to consider what has been said already , to prove such an act unlawful , and withal to remember the occasion of her using her self so ; and allow at least , that it ought not to be imitated , but in just the same circumstances ; and then whether her living wou'd have been an incouragement for unchastity or no , ( as the poor lady thought ) i am confident that her death will not be any dangerous cause of self-murther . but for cleopatra , she is very ill join'd with the other ; the example of her death , ought no more to befollowed than the example of her life ; she kill'd her self as is commonly suppos'd upon a point of honour : to be faithfull to anthony , and to avoid the ignominy of being led in triumph . as for the first pretence , she was the utter ruin of that roman , she engag'd him in a war with his own country ; lost the fight at actium by her flying away , when anthony was as likely to conquer as caesar. afterwards foolishly believing that caesar was in love with her , which she desir'd of all things , betrays 〈◊〉 the frontier town of egypt to him , and to make her own terms the better , occasions the death of anthony * purposely , by a false rumour of her own ; after this she endeavours to make caesar fall in love with her at an interview , which finding to be to no purpose she kills her self . as to her killing her self to avoid being led in triumph . had she been careful of her honour in the former part of her life it wou'd not have suffer'd in this . that custom of the romans was barbarous and unjust , and the strangest scene of vanity , licentiousness , and base insulting , in the world ; but the dishonour of it depended much upon the character and demeanour of the person that was led in triumph ; therefore it has not been always ignominious to those who have been thus expos'd ; when arsinoe , cleopatra's younger sister , a virtuous lady , was us'd so by julius caesar , the multitude was softened into pity and compassion at the sight , and immediately reflected upon their own condition , * that they were in effect as much slaves as she ; and that great man was never so much overseen , both as to his politicks and generosity , as in gratifying cleopatra at so dear a rate : so might it have been with cleopatra her self too , had she been as virtuous as she was great . for where is the crime of being oppress'd , or the shame of being unfortunate ? how cou'd the multitude have ever dishonour'd her ? had not her own infamy ran before her ? what a strange niceness of honour is it , not to scorn to commit the foulest vices , and yet to scorn to hear of them : honour is truly lost when an ill action is committed , not when it becomes known , and therefore it is very ridiculous , though very common , to be easie as to the first , and scrupulous as to the latter ; for this is to make secrecy the measure of good and evil ; and no vice dishonourable but only when it is discovered ; where virtue suffers publickly the honour of the publick suffers , this is infamous to the state , not to the person that is injur'd ; whose honour may be encreas'd by suffering as they should do : but where honour is first blemish'd by enormous crimes 't is too late to be tender of it as to publick disgrace , or to think to redeem it by self-murther ; for this is not only a great crime it self , but a confession of all those which are laid to the parties charge . and though cleopatra was so tender in this matter , yet other persons of unquestionable courage and honour underwent the same misfortune . not only perseus , but jugurtha , whose wit and courage gave the romans so much trouble , did so ; nay ventidius , the faithful friend of anthony , was first led in triumph himself , and afterwards by a strange change of fortune triumph'd over the parthians , the most dreadful enemy the romans ever had . but to oppose one queen to another , zenobia contended personally with aurelian for the empire of the world , and fought with the same spirit with which her secretary longinus wrote . and yet when she had satisfied whatever honour requir'd as to action , she made use of it to bear her adversity with as great a mind as she did her prosperity ; and therefore she did not murther her self when she was to be led in triumph ; but carry'd it so as to be consider'd with admiration , and liv'd in rome it self with great respect many years after . let me add one instance my self , of great niceness of honour , and that is sporus . * he was married publickly to nero , under the name of sabina , saluted by the titles of sovereign lady , queen and empress ; nay the cities of 〈◊〉 ( to their immortal honour ) offered sacrifice for their having issue . yet this person being commanded afterwards by vitellius when he came to the empire , to appear on the theatre in the dress and manner of a ravish'd maid , chose rather to kill himself , because he cou'd not bear the disgrace , as the * historian says ; what niceness of honour cou'd ever exceed this ? and how great a credit was this person , as well as his husband nero , to all self-murtherers ? thus much to the first part of the objection and the instances brought to support it . let us come next to the particular case that is brought to the same end , which is thus introduc'd . how much more shou'd any man of honour do the same , especially since there may be cases much ●…arder than theirs were ; ( i have had one put to me much to this purpose ) a gentleman born nobly , and bred a soldier , having gain'd much honour by many great actions in his countries service , is afterwards by the ingratitude and jealousie of his prince , accus'd falsely of some foul crime , and condemn'd to suffer a publick and shameful death ; the question is , whether such a one after he has stood his trial , and done what he cou'd to clear and save himself , shou'd tamely expect the death which he sees is inevitable , let his enemies have their will over him , and be the scorn and derision of the multitude : or not rather disappoint their malice and contempt , and vindicate his honour by killing of himself . i confess i am of opinion that he ought not to do the latter by any means : for the reasonableness of which , . let us see what may be the character of a man of honour : ( the ignorance whereof so often misleads people in other cases as well as this : ) according to what has been said above , he is one who has a just and regular elevation of soul ; whose eye is always sixt steddily upon his duty , and who disdains equally whatever threatens or flatters to draw him from it : one who is ever glad to be doing good to all men , and abhors cunning and oppression as much as cowardice . or if we take honour for publick reputation : he despises all but that alone which comes from good and wise men ; yet he prefers his duty before this also ; he values a good conscience above a good name , and therefore would be as virtuous in a desart , as in the midst of prying multitudes ; nay would not be guilty of an unjust action , though he shou'd he sure that it wou'd be conceal'd from god as well as man ; much less to gratisie any revenge , or to avoid any disgrace . now , though the instance is given here in a so●…dier , and many are apt to think , as well as those gentlemen themselves , that they ought to be more concern'd to vindicate their honour than other people are , i do not see any ground for this : if what i have said of honour before , and also just now , ( and chiefly to prevent this mistake ) be duly observ'd ; nay although courage alone shou'd be the standard of honour , as some of them are inclin'd to believe , and they shou'd think themselves bound to observe stricter measures in regard to this , than the rest of the world ; yet this is not to be vindicated by self-murther in the case before us , as shall be shewn immediately . . the chief ground of this plea is , that such a one has stood his trial , that he has done what he cou'd to clear himself , and for all that is unjustly condemn'd : but nothing of this alters the case , this does not give a man more right over his life than he had before ; and one sort of injustice is not to be return'd by another : if man is unjust to me , what excuse is that for my being unjust to god ? socrates was condemn'd unjustly if ever man was , yet he refus'd * to save himself by flying out of prison at his friends entreaty ; because he reckon'd it against the laws of his country , and unjust to do so . how much more would he have thought it unjust to have evaded the sentence by self-murther ; for this is an act of the highest injustice , and what is so can never be honourable ; wheresore a man of honour in these circumstances , is not to be sway'd by opinion , nor to be hurry'd away by passion ; but to enquire calmly and seriously what right he has to destroy himself . it has been shewn that he has none at all ; but supposing that he has ever had such a right , yet if he has stood his trial , he will find this rather lessen'd upon this account than encreas'd ; sor in all trials there is a tacit agreement between the party and the court to stand the issue , that if he be found innocent he shall be discharg'd : if not , submit to●… punishment : wherefore upon the prisoners being found guilty in capital causes , his life becomes the publicks immediately ; 't is forfeited by comp●…ct as some amends for his crime , and therefore he must be unjust if he evades the paying of that forfeiture by self-murther : and what the sense of civil governments in this case is , appears ; in that most of them , if not all , make no distinction between the life of an innocent man , and the life of an offender under 〈◊〉 ; but he that kills the latter shall as certainly be put to death as he 〈◊〉 kills the former . and though this perhaps may seem the less crime because 〈◊〉 prevents death but a few days or minutes ; this makes no difference ; because the unlawfulness of self-murther consists not in the hindering of a person from living such or such a time , but in usurping a power which we have no right to , in destroying that which is not our own , and so breaking the laws of nature ; and this may be done as much by a man's hindering himself from living a few minutes , as many years : in a word , since what is unjust cannot be honourable , since self-murther after condemnation is rather more unjust than it would have been before . a man of honour cannot be oblig'd to kill himself , in defence of his reputation in such circumstances . if it be said that the common people have not this notion of honour , that something is due to them 〈◊〉 truely i think nothing at all , much less life it self , nay honour too ; for if a man does an unjust thing to satisfie the multitude , and to preserve his credit among them , he sacrifices true honour to an empty name ; and yet the multitude it self , to do it justice , is seldom so bad a judge of praise and disgrace , as to reckon a man's honour , in such circumstances as we have been speaking of , vindicated by killing of himself ; for by honour here must be meant either his innocence or his courage . but as to the first , if a man is condemn'd unjustly , the best way that is left to prove his innocence , is such a behaviour as is the natural effect of it , a noble disdain of the injustice which he suffers under , a generous indifferency as to life or death ; and of what the world says or thinks ; a perpetual calmness of temper , settled aspect , &c. these will prevail very much even upon the worst sort of people , whose malice begins to be satisfy'd or tir'd at the time of execution , and who are inclin'd then to believe both the looks and words of dying men ; and indeed there is such a majesty in calm resolution , such a beauty in undaunted innocence , as checks and controuls insensibly the rudest insolence , and changes the opinion of the most prejudic'd spectators ; whereas he that kills himself under sentence of death , confirms the justice of his condemnation ; and is look'd upon as guilty by the laws of most nations and particularly our own . as to the second : self-murther is not the proper way to vindicate the reputation of courage in such circumstances , it being generally look'd upon as an act of despair : humane courage consists either in the offering of just violence , whereas this is the most unjust as has been shewn ; or else in the resisting of great evils , whereas this is the declining of them as has been also shewn ; the greater the evil is under which a man labours , the greater must his courage be that resists or supports it ; wherefore a publick and ignominious death , being confest to be a greater evil , to a soldier especially , than any he has met withal before . his courage must be shewn , if he places his honour in this alone , in the resisting it accordingly . a man may have been bred in war , been in many battles and seiges , and yet never have march'd to any certainty of death , or rarely have been upon such service , where 't was an even chance whether he came off or no : besides upon these occasions the number of companions and spectators , the certainty of glory if they behave themselves well , and the heat of the action animates 'em mightily , and inflames their courage . but to be dragg'd slowly along through the rabble , bound and guarded ; to be dragg'd thus to certain death , to the death of a common malefactor , is a very different case ; to undergo this with constancy is the test of true courage indeed , and argues greater bravery than can be shewn in the field . he who yields to affli●…tion , says the author above mention'd , * shews that they that inflict it are greater than himself , but he who braves it ; shews that it is not in the power of any thing but guilt to make him tremble 〈◊〉 . this induces me to beleive that passive courage is much more noble than what is active ; for one who fights gallantly in the field in the front or view of an army , is assisted by the example of others , by hope of reward of victory , and needs not much to fear that death which he may shun as probably as meet : but he who in a noble quarel adorns the scaffold whereon he is to suffer , evinces that he can master fate , and makes danger less than his courage , and to serve him in acquiring fame and honour : so that if by honour be meant innocence or courage , this is much better vindicated by a noble carriage under barbarous injustice , than by killing ones self in order to avoid it . but suppose it shou'd not be so , suppose the multitude shou'd insult and deride a brave and innocent man ; will any person that is innocent or brave , so born , so bred , as one that we are speaking of , vouchsafe 'em any regard ? will not his mind be employ'd in a nobler way ? and since there must be a place for the reward of injur'd innocence , since a good conscience affords the best acclamations : what do the words and actions of the thoughtless and inconstant multitude signifie ; to mind what they do or say wou'd be as unreasonable , as to be concern'd whether it wou'd be soul or fair weather at the time of execution . . as to the remaining part of the plea for self-murther in this case , the preventing his enemies having their will over him , and disappointing their malice ; this i am sure is no masculine reason : this i believe indeed is the cause why many men destroy themselves in such cases : anger , despight , rage , envy and revenge drive 'em to this unjust action , and put 'em upon disappointing their enemies malice , with as much malice of their own ; an excellent temper of mind to leave the world in ! but if an enemy shall not drive me to an unjust thing by any flattery or reward , shall his ill usage do so ? this wou'd be to fulfill his will effectually , to glut his malice even to a kind of luxury , for his wili is , that you should fret and torment your self under what he makes you suffer , his will is , that people should think you guilty ; that the credit which you gain'd formerly shou'd be lessen'd by your poor behaviour at last , all which wou'd be gratify'd by self-murther : but if you wou'd disappoint his malice , ( though alas that is but a base motive to the doing any part of ones duty ) continue in the same virtue which first rais'd his envy and hatred ; march with the same steddy pace through the ingrateful multitude , with which thou used'st to do against their enemies , ; pity them with the same greatness of mind wherewith thou didst defend 'em , and deprive 'em of a triumph , by maintaining still the same character , and being even in death a conqueror . so regulus went to embrace certain death amidst a thousand torments . with such a mind scaevola expos'd his arm to the flames ; and many others in this manner have turn'd their persecutors barbarity upon themselves , and shaken their ill gotten , or ill us'd power more , by the calm bravery of their deaths , than thousands cou'd have done in the field : all histories will afford instances of this kind . in a word , this is most certain , that there never was a great innocent man put to death publickly , but that the power who caus'd this , wou'd have been heartily glad , that he wou'd have prevented it by being the murtherer of himself . thus i have gone through this pretence also ; more to comply with some particular persons , than out of any real necessity that there is of such proofs ; since all depends upon what was said at the beginning of this treatise concerning self-murthers being an act of injustice ; and if so , whatever may be pretended upon the account of honour : if honour be any thing of a virtue , it can never require that which is unjust , and consequently it can never be the occasion of self-murther . chap. xiv . liberty , the last plea for self-murther examin'd . of that liberty in general which man has over his actions : that this can't be a just pretence for self-murther : that whatever calamities , what grief or pain soever afflict the soul , or may be suppos'd to enslave it , man has no power or liberty to set it free , in this manner : that it would be in vain to attempt to do so , because it would not be in a state of liberty , but in a state of utmost slavery , afterwards . the conclusion . when cato was at supper with some of his friends the evening before he kill'd himself , one of the stoics paradoxes , that a good man alone was free , and that all bad men were slaves , happening to fall into the discourse , he maintain'd it with so much earnestness and heat , that plutarch says , every body perceiv'd plainly , that he had resolv'd to free himself from the troubles he was in , by putting an end to his life in some violent manner : this would not be a paradox in it self , unless it were join'd with self-murther : good men alone are free , and always free , while good : they maintain their liberty by observing the dictates of reason , and following the end , for which they receiv'd life , which gives peace , joy , and lasting happiness ; and this is true liberty : on the other side , ill men by deserting the same dictates , and renouncing the same end , fall into trouble , anxiety and remorse , which is the worst slavery : now if cato himself was free in this sense , as to his being a good man ; then what occasion had he to die to obtain further liberty ? if he had occasion for it , then he must own that he was an ill man , a slave , or in unavoidable danger of being so , which a right stoic cou'd never be . or if by being free be meant the doing what one will ; an ill man is as much free in this respect as a good man ; nay more so , for a good man wou'd not be free to do an unjust thing : and that self-murther is an act of injustice in the highest degree has been shewn all along : yet this is the thing which is continually pretended as a reaf●…nable ground of this action ; and the writings of the stoics abound with exhortations to make use of such liberty . seneca is the boldest and forwardest upon this occasion . * whatever your evils are ( says he ) look which way you will , and you may find an end of them . do you see that precipice there ? that 's the way down to liberty : do you see that sea , that river , that well ? there 's liberty at the bottom : behold that blasted , wither'd tree , every branch of it bears liberty . † the eternal law of nature has done nothing better than that it has given us but one way of coming into life ; but many to go out of it . why should i wait still the cruelty of man or sickness ; when i can walk out of life through the midst of torments , and but shake my self and be free from all adversity ? this is the only thing we cannot complain of life for ; it stays no body : does life please you ? live on : does it not please you ? return to the place from whence you came : you have been let blood to cure the head-ach ; your whole body may be eas'd in the same manner ; and even a little lancet will open the way to great liberty . this is as much as to say , that whatever we are able to do we may do , whatever is in our power is lawful : after this rate , all right and propriety , all justice and fidelity , can signify nothing ; for what is there that has been allow'd to be evil , by the consent of all mankind , let it be sacrilege , adultery , perfidiousness , treachery , theft , but may become lawful ( according to this ) if we have but the opportunity of committing it : for instance , suppose a man should be entrusted by a friend with the management of a great estate , and left in possession of a palace richly furnish'd , many jewels , much money , &c. during his friends absence , he falls into great misfortunes , is very hardly us'd by those he has to do withal ; and upon this grows discontented and melancholy ; when accidentally some philosophical acquaintance comes in ; and having heard his case , talks to him to this purpose : since the soul affects freedom naturally , why shouldst thou be a slave to poverty ? turn thine eyes which way thou wilt , and the way to liberty lies open : do you remember where you are ? do you see this rich furniture ? all the walls here are hung with liberty : do you see that iron chest ? there 's liberty in the bottom of it : do you remember such a diamond or such a locket ? in how small a compass does great liberty lie ? tou toyl day and night to satisfie your creditors : you must be a slave to the ingratitude of such a false friend , or the extortion of this and that vsurer , when providence has plac'd liberty so very near you , that no more is requir'd but to stretch out your hand to accept of it . i do not doubt but this would seem very strange to any honest man ; and yet where things are equally unsawful the case is the same ; humane life is god's own propriety , 't is entrusted to man only for a certain end , and therefore he has no more liberty to destroy it , than to break any trust , or commit any act of injustice whatsoever ; and nature's having put it into our power to go out of life when and how we please , is no more an argument that we may lawfully do so , than her putting it into our power to steal , ravish , or murther any one else . there must certainly then be some great mistakes in this matter ; and therefore in order to discover them , and shew how inconsistent self-murther is with true liberty , if rightly understood : let us suppose this pretence to be drawn up in this or the like manner . liberty is one of the most glorious attributes of god ; man is said to be like god in respect of this , particularly ; and therefore nothing ought to be more dear to him than his liberty . if this be so , then when this liberty is lost by any great calamity , it must be extreme cowardice , or extreme dulness , to drag about a decrepit body , or an afflicted mind , and to chuse to continue poorly under this slavery ; when god and nature still leave him so much liberty , as to set his soul free whenever he pleases . observe , the word liberty here is a very doubtful term , having several significations , the using of which promiscuously occasions great obscurity and confusion , which are the chief advantages of this pretence : sometimes it signifies that liberty which man has over his own actions by the freedom of his will : sometimes it signifies the liberty of the body as well as the mind , and these two , as likewise the slavery which regards each of these , are often us'd the one for the other . sometimes again liberty signifies some authority or power which man is suppos'd to have to destroy himself in some particular circumstances though he be ty'd up in all others . lastly it signifies that ease or freedom from any trouble , grief or pain , which the soul is suppos'd to be let out into by self-murther , according to which several significations , i will consider , . that liberty which is deriv'd from god to man , in what respects man is like god in the freedom of his will , and as to the power which he has over his own actions , and show that self-murther is not warranted by such liberty . . i will shew the difference between the liberty and slavery of the soul and body ; and inquire whether any evil , which oppresses the body , can be destructive to the liberty of the soul. . that no man upon the account of any calamity , particularly upon account of any extreme sickness or pain , has any liberty or authority to destroy himself . . that by so doing , the soul instead of enjoying any liberty wou'd fall into a state of utmost slavery . i. as to the liberty which is deriv'd from god to man : 't was said that this is one of the most glorious attributes of god ; and that in this respect it is that man is particularly like him : god is absolutely free ; for he is infinite : infinity must be perfect liberty , because nothing can be more free than that which has no bounds . and yet the liberty of infinite power , is always attended with infinite wisdom , and infinite goodness , without these almighty liberty wou'd be only dreadful ; but these make it the ground of our trust and confidence , and render it adorable ; wherefore if we consider god , not only in his essenoe , but also in his works ; since every work of his must be to some excellent end or other ; the means he huses to act by , must also be most excellent ; and that particular kind of method ( if i may so speak ) which he observes for the bringing what he intends to pass , must be a kind of rule or law to him . he cannot do otherwise than he does , because what he does is the effect of infinite wisdom , measur'd by the rectitude of his own perfection : and therefore always best . yet this sets no bounds to his liberty , because it is impossible that he shou'd ever will to do otherwise , than only just as he does ; and he who always does whatever he wills must remain always free. but man's liberty , is very different , as he is a finite creature ; it can be perfect only according to its measure , and that measure must be proportionable to his particular nature : now the nature of man consists of a rational soul and body , his liberty therefore must be twofold ; that which regards the soul , or that which regards the body : as to the first , which is our present subject , this must be according to the chief faculties of the soul , knowledge and will ; man's will is free , it has the full power or liberty , to act without any necessity or compulsion ; but since this will can act only according to what man knows , ( it being impossible that any one should will any thing whereof he has no knowledge ) the extent of humane liberty , must be proportionable to humane knowledge . again , the objects of humane knowledge , as it concerns mans actions , are moral good or evil , and the freedom of man's will lies in choosing the one and refusing the other . now ●…ince humane knowledge is not only of small extent , but liable to errour , and to mistake good and evil , since also there are several passions and appetites which are apt to further this mistaking ; god has sixt such principles in man as represent the method of his own acting , and are self evident . where●…ore man's likeness unto god , does not consist in the boundle●…s liberty of his will , but in his wills being conformable to the will of god ; and then is his will chiefly so when it concurrs with those first principles , or laws of nature above-mentioned , that is follows readily his reason by virtue . yet still this is no lessening or restraining of man's natural liberty . infinite liberty observes some measures for the attaining the ends of infinite wisdom ; the measures which are here given to man to walk by , are the same with those , they ●…re the marks and bounds of what is fit and just , they represent the method of god's own acting , as i said before , and good method always promotes the end it is concern'd about ; it is the nearest and the plainest way to it ; and therefore wou'd be the choice of every wise man ; and what is choice must be wholly consistent with liberty ; these principles by reason of their divine original , and their natural sorce and energy are frequently called thecommandmen●… of god ( even without regard to revelation ) the obedience to which has been celebrated by philosophers as the greatest and noblest liberty . thus one * tells us , that to serve god is not only better than liberty , but than empire it self . † another crys out , and he was a slave too , no one can have pretence to any authority over me now ; i am made free by god ; i have learnt his commandments , 't is not in the power of any thing upon earth to enstave me . if it be said that these very men tell us , that ‖ liberty is the living how we will : by the word will they always meant the * rational will , the irrational vehemency of it , they called lust , ( the doing what one lists ) thus cicero , in the place above , who is he that lives as he will , but he that follows that which is right , and rejoyces in his duty . let us first will what we ought , and then we may safely do what we will ; but to follow every first impulse , every 〈◊〉 of hasty passion , under the pretence of being free , always ends in lowest slavery ; for if we consider those who refuse being directed by any natural notions of good and evil , or to be obliged by any first principles or laws of nature , while they are so nice of their liberty as to refuse any rule or guidance : how many severe tyrants do they blindly submit to ? though like some lunaticks in the midst of their chains , they fancy themselves sovereign princes . can any man pretend to be free while his reason is made to serve ? and does it not serve most basely in such people , at the beck of every lust and passion ; is it not forc'd to fetch and carry in more and more of the vicious object ; to be drudging always to sensation ; to provide to glut this or that appetite , or to administer to this or that passion ; this is the glorious end of that liberty of following their own reason ; which is so much affected by many people who will be riding over hedge and ditch , rather than be impos'd upon by a beaten road , and throw away their rudder and their compass in order to sail freely . arbitrary power , which is so universally hated , is nothing but lawless liberty of acting : when princes usurp this , we call 'em tyrants ; and yet what we abhor in our governours , we admire in our selves : when alas ! if it be usurpt by particular persons , they fall into worse slavery than kingdoms do . both are preserv'd free , not by being without any law at all ; but by acting steadily according to such laws , as are the dictates of right reason . there is a remarkable passage in * philo judaeus to this purpose . as among cities such as are rul'd by the arbitrary will of one or few men fall into slavery ; whereas such as have laws for their guardians and governours continue free : so it is among particular men ; as many as anger , covetousness , or any other passion rules over , are all slaves ; but as many as are govern'd by law are free ; i mean the unerring law of right reason , not such as is imprinted by this or that man on lifeless paper , it self lifeless ; but that which is eternal , and engraven upon man's immortal mind , by the divine immortal nature : wherefore i cannot but wonder ( as he goes on ) at the stupidity of some dull wretches , who will grant that whole great citties , such as athens and lacedaemon , preserve their liberty only by observing the laws of solon and lycurgus , and yet will not allow that wise men may preserve theirs , while they obey right reason , which is the ground of all law. what this excellent author calls stupidity and dulness is to be met withal very commonly now a days among the greatest pretenders to wit , sense and integrity , and most confident asserters of humane liberty ; nor indeed have there been creatures of this kind wanting in any age. the speech which the tribune duronius made to the common people of rome upon the occasion of the senates proposing some sumptuary laws to restrain the extravagant luxury of entertainments , argues the same noble zeal . * romans , says he , we are now come to have bridles put upon us , which are not to be endur'd ; you are ty'd and fetter'd in bitter bonds of servitude : the senate are passing a law to force you to be frugal ; but let us abrogate this old rusty imposition ; for what signifies liberty , if a man may not perish by luxury if he thinks sitting . this was an admirable advocate for one sort of self-destruction ; what the rest say is built upon the very same grounds , and amounts in effect but to this : who has the property of my life but my self ? and what does property signifie if i may not have the liberty to do what i will with my own ? the first of these has been shewn at large to be a mistake , and then it must follow of course that the latter is so . but certainly no two things in the world have ever been so much mistaken as liberty and property , as these are the tumultuous crys of the rabble in disorder'd governments ; so are they the loud pretences of wild passions in irregular men : he that desires what he cannot , nay ought not to obtain ; calls all opposition ( be it never so just ) to those desires slavery ; and the breaking through this opposition ( though by ways never so unjust ) he calls liberty . thus men of free thought , that is , who despise any rule or guide to think by ; must needs despise any rule to act by ; and consequently break all laws divine and humane : but if this is liberty , then how hard is it that flames shou'd ever be abridged of their natural liberty , or that the freedom of any deluge shou'd be restrain'd by banks or shores ; these wou'd not have worse effects in the greater worid , than the other has in the less ; for not to nu●…ber up all the inconveniences which the publick suffers from these free thinking gentlemen ; what does this liberty end in at last , as to themselves , but in gouts , palsies , rheumatisms , &c. as to one part of their fancied property ; and in shame , anxiety , fury and despair as to the other , till at last being weary of a life which they have so miserably misus'd , they as miserably destroy it . that which has made me say so much upon this head is , that this pretence is the ground of most other crimes , as well as self-murther . but to sum up what has been said , and to apply it to that in particular . . since god himself , who is absolutely free , chooses to act always according to some method , which is a rule to himself , the same with right and eternal reason ; and yet his liberty is not prejudic'd by acting so ; then although man is oblig'd to act by some rules , laws , or . principles ; yet since they issue out from the same fountain of eternal reason ; this is not any prejudice to his natural liberty . . since it has been prov'd that these are some of those rules , viz. that the end for which a creature is made , or has life given him , ought to be observ'd ; that gods propriety ought not to be desiroy'd ; that whatever may prove destructive to civil society , ought to be avoided . and since the killing of ones self has been prov'd to be a direct breach of every one of these rules ; then it follows , that mans natural of liberty , can be no just 〈◊〉 for self-murther . the same argument will serve also against all unwarrantable hazarding of life , and running into great and unnecessary dangers , especially by duelling : likewise against all vices of excess and intemperance , which concerning a man's own person only , seem to be within the bounds of his natural liberty . ii. in the next place i am to shew the difference between the liberty and slavery of the mind and body ; and whether any evil that oppresses the body can be destructive to the liberty of the soul. as man consists of a soul and body , his liberty must be consider'd in relation to both : man's liberty as to his soul or mind consists , in the free use of its faculties , vnderstanding and will , in such a manner as was just now shewn ; his slavery as to his mind consists in the losing the free use of these , and in their subjection to irregular passions and appetri●…es . man's liberty as to his body consists in the free use of its powers , as to motion and sensation ; and his slavery as to this , in the abridgment of this motion , or in its being at anothers disposal : in the decay of sensation , or in its becoming greivous to him , in pain and torture . now if we consider the dignity of humane nature , man's liberty must depend upon the mind chiesly ; for when all is done , the mind is the man ; mens cujusque , is est quisque ; the body is but of very small consideration in comparison of the other ; the body may be enslaved without a man 's own sault ; it being liable to outward force , as well as inward decays of nature ; but still the mind may continue free : this cannot be enslav'd but by a man 's own fault , and when it is so , its liberty may be recover'd again if the person pleases ; and therefore there can be no occasion of self-murther upon this account plotinus † gives admirable directious in this case . he tells us , that ther●… are two kinds of death , a philosophical and a natural one ; that the first was in our power , but not the latter ; that if men would be free from any evils of life , they may be so , by dying philosophically ; and this says he , is the only voluntary death , that is commendable ; that which we bring our selves to by reason , not by poison ; by prudaence , not by any weapon . as to that part of the question , whether any evil that oppresses the body may be destructive to the liberty of the mind ? this has been in part answer'd . the liberty of the mind consists in the use of reason , some evils of the body , as extreme pain and sickness , may destroy the use of reason ; and cause madness , and then the liberty of the mind is destroy'd indeed . but while reason remains , liberty must remain also ; the mind cannot be enslav'd though beset by various evils , till it basely surrenders up to 'em ; no more than a city is enslav'd , when 't is only beseig'd and defends it self valiantly ; nay not so much , since the avenues of reason ( in those who are adult especially ) cannot be shut up ; but on the contrary the greater the evils are which beset the body , the more may the mind enlarge its liberty , by the practising of several virtues , which it would not have had the opportunity of exercising otherwise : all virtues are the different ways of the souls exerting its power , according to the dictates of right reason : wherefore if the evils of the body give it greater opportunities to exert this power , and require withal , that it should be exerted with greater strength and vigour ; then these evils will be so far from abridging its liberty , that they will rather enlarge it . for the more virtues is has to practice , the more different ways must it have to move in , the wider must its range and compass be , and consequently the greater its liberty . and as to the case of extreme pain in particular , which is so commonly pleaded upon this occasion . the liberty of the body indeed may be lost , it may be confin'd , 〈◊〉 and tortur'd by tyrants or discases ; but unless this should cause madness , it would not destroy the liberty of the mind : it must be confess'd the union of the body and mind is very close , and all perception ends in the soul , and therefore the pains of the body may be very grievous to it ; but though very grievous , yet rarely to such a degree as to prove destructive to its reason : extreme pain is the truest test of a great and upright mind , but although it may force a man to lament , it need not to rebel , it may affect him with sorrow , but not cast him down into despair ; and where reason struggles faithfully to retain its power : courage , honour , justice , constancy , and great examples , will be called in to help to resist what is sensitive evil , rather than a good man should fall into what is morally so ; rather than he should be guilty of an unjust action , to fly from pain ; when this is only co●…ardise and weakness , though colour'd over with the plausible name of liberty . when pain is encreas'd to such a degree as to destroy reason , the dispute is at an end ; but let men have a care lest they should fancy or grant themselves to be mad , only through impatience , and indulg'd passions ; and then afterwards make use of their reason to contrive their self-destruction . if you cry out as 't is usual , that the pain is too great to be endur'd , that you cannot possibly bear so much torture : what do you mean by this ? that it will kill you , or that you have not strength and patience to undergo it . if it will kill you , what need of self-murther ? the more violent the pain is , the more short will it be ; and if a tyrant inslicts it , how much better is it , as good darius said , * to die by anothers wickedness than by your own ? if you mean the latter , trust nature , she will assist you to bear : pain is always most acute when new , the powers of sensation are blunted by degrees , by their objects pressing too violently upon them , and continual labour under pain will harden the sense of feeling , and deaden perception : no one can know his strength unless he will try it ; the force of deliberate and well weighted resolution is incredible , and has supported the weak and the guilty in the most dreadful torments ; shall women be able to suffer so much in child-birth ? could the spartan boys bear whipping to death before their altars , without a groan ? nay , have the greatest villains mock'd their executioners ? could such a wretch as ravillac , or he that shot one of the princes of orange , smile amidst all the artisices of torture ? and shall not innocence and virtue be able to support a good man , under the ordinary calamities incident to humane nature ? if submission to providence , perseverance in duty , constancy and patience are virtues ; when are these to be practised unless in extremities ? but it may be said , the disease is incurable , the pain is without intermission , and therefore what good can a man do by suffering on , but only expose humane nature , and render it contemptible ; not at all , but rather quite contrary ; who can pronounce a disease , like to last , incurable ? and how oft have the best physicians been deceived in this matter ? and as to intermission , suppose there should be none , where the pain is intermitting ; constancy and patience must be intermitting too , and return only by fits as the distemper does ; but when the pain is continual , virtue is continual also ; and yet not in danger of being long upon duty ; because extreme continual pain will quickly dissolve nature , and discharge the soul ; and this consideration might be sufficient to support a man under such circumstances , without diogenes's dagger to give him liberty : for if the soul be imprison'd and enslaved , when in a tortur'd or diseased body , then let it look upon every pain as a step towards its freedom , as the bursting of some chain , or the falling off of some fetter ; and as every limb grows weaker , and every sense decays , let it collect its sorces cheerfully , and rejoice at these happy beginnings of la●…ful and eternal liberty . and as to 〈◊〉 , this is not worth consideration in comparison of ones duty , yet a good man need not fear it ; he will rather do credit to humane nature , than expose it by his 〈◊〉 : * seneca says , he will not leave his body but when it begins to assect his mind , and then he well jump out of it 〈◊〉 from a 〈◊〉 〈◊〉 ●…ouse ; this is a very low thought , and would not be pardonable , but that he make some amends for it in another place ; † where he says , that he who was great before he fell , is not the less great for being fallen , but is as far from contempt as the ruins of temples are , which the religious adore as much as when they were standing : though holy temples yield to time , yet they cannot crush the god that was worshipt in 'em by their fall ; no more can a decaying body oppress an upright mind : and while the mind is not oppress'd it cannot be contemptible . there is a beauty in constancy and fortitude which shines through all the deformities of death ; for at such times 't is not the body , but the soul that is to be regarded ; and therefore what if the body be pale , weak and wasted away , yet if the mind continues the same , unshaken and undaunted ; all the signs of outward decay , are but the marks of inward virtue , the trophies of the souls strength and victory , and more proper to cause admiration than contempt ; which of scaevola's arms would an ancient roman have reckon'd most comely , that which was shrivel'd up , lame and deformed with scars , or that which was whole and strong ? sure brawny limbs and a good complexion are not essential to virtue . nay even the last minutes of a great man shall be beneficial , the very sight of his calamities shall be full of instruction , so that while he has breath he shall never be past doing good . all the excellent modern buildings of italy ( if i may use this allusion once more ) are owing to a few remains of the ancient roman structures , which notwithstanding the injuries of many years , and many devastations , retain still some thing of their former beauty and magnisicence ; the same use might be made of the decays of great men in extreme age , or pain , or sickness : they are not indeed what they were , but still they are more than others are ; what is left is regular and great , and sufficient to form in us an idea of what is lost , and to teach us by the rules of proportion , to improve our selves accordingly : but a great and good man's example is as necessary in death as life ; we are to study as much how to die as how to live : where then can we receive so much instruction for this purpose as in the deaths of such men ? and if so , when can they be ever past doing good ? but i will not insist farther upon this : let the stoics , who are the great defenders of self-murther , be judges in this matter , if we look into their writings , we shall find it inculcated continually ; the pains of the body can never have any influence upon the liberty of the mind . that their wise man is above the taking notice of any outward evil , that he is at perfect ease in the midst of tortures . nay , they reckon it no less than a crime to own the least sense of pain , and indeed grant more in that respect than we desire , and yet after all make pain by a strange contradiction one of the chief causes of self-murther . 〈◊〉 the next thing which i propos'd to speak to was , whether any man upon account of extreme , a●…iction , especially pain or sickness , has liberty or authority to destroy himself . not only the stoics heretofore , but some others since , have been inclined to think that he has ; thus one tells us , * god gives us leave enough to part with life , when he is pleased to reduce us to such a condition , that to live is far worse than to die. the rule which is here given , whereby we are to judge when we have this leave , is ; when god is pleased to reduce us to such a condition , that to live is far worse than to die. but this will be found very insussicient to this purpose ; if we examine the particulars ; it supposes these two things . . that there may be some condition of life far worse than death . . that 't is god that reduces the sufferer to such a condition . as to the first , before we can compare things rightly , we must understand exactly the terms by which they are represented : life as humane , implies the union of the soul and body ; death is the dissolution of that union ; the condition of life , which is supposed here to make it far worse than death , is extreme pain ; now the fallacy lies in not mentioning the manner of this dissolution which may be violent , or natural , and the consequences of it : to a good man indeed , life in extreme pain , is far worse than natural death ; and this is a proper argument for such men , not to sear such a death : but the death which we are speaking of , is a death of self-murther ; which should have been particularly express'd , and then the question would be , whether a life of extreme pain , is far worse than a death of self-murther ? now to judge truly of this , we should not only consider the time of the dissolution , or the pain that accompanies it , ( which in self-murther may be little or none ) but also what is to sollow : for if we should look upon death here , only as the separation of the soul and body , without any farther prospect , then this comparison , that to live in extreme pain is far worse than to die , would be impertinent ; because death in this sense , would be no more than the ceasing to be , the utter end of all sensation ; and if so , what a notable discovery would it be to say , that the continuation of extreme pain , is far worse than the cessation of it ; or that it is far worse to seel great misery , than not to seel any thing at all : wherefore to give some ground for the comparison , as life supposes some state or condition ; so death must likewise , and therefore that which follows afterwards must he in included in the word . if this then be granted , let life be never so miserable , through extreme pain and torture ; yet before a man concludes , that this is worse than a death of self-murther , let him consider seriously , whether any thing follows after death ? whether self-murther is naturally unlawful ? if it be , whether it will not be punish'd hereafter ? and if so , whether that punishment will not exceed both as to the degree of pain and the duration of it ; that particular pain which he would avoid ? nor is it sufficient to say , upon this occasion , that you cannot tell whether there shall be any future state or no ; you never met with any demonstration from natural principles that there is , or that you do not believe any thing of it ; this i say is not enough , the self-murtherer ought to demonstrate that there is none ; nothing can acquit him from an action of this kind , but plain and undeniable certainty , and this i am sure cannot be had ; but rather the contrary : and in a matter of this consequence , it might be sufficient without any farther arguing , to stop any man's hand , to consider this alone : that the greatest part of mankind , in all ages , at least ten thousand to one , has held some future state. and then what a folly must it be upon the pretence of incertainty , to run such a hazard against so much odds ? to rush violently into death unlawfull , when that which is lawful is so very near ; ( i mean in the case of extreme pain or sickness ) and for the avoiding a short time of misery here , venture the being a thousand times more miserable hereafter . but still they may insist , that if god gives one leave this will not be ; and he gives me leave enough when he is pleas'd to reduce me to extreme pain , &c. this brings me to the second part of this rule , namely , that 't is god that reduces man to such a condition , that is , that he is the sole or chief cause of the misery he groans under , by some extraordinary effects of his providence , without any fault of the sufferer : to this i answer , . that this is very rarely so , but the sufferings of extreme pain or sickness , especially in those who are most inclin'd to self-murther are generally through their own fault . . that though they were not but the plain effects of extraordinary providence ; yet no man can conclude reasonably from hence , that god gives him leave or liberty to destroy himself . . it is very seldom that god is the only or chief cause of man's suffering thus , or that he pleases to reduce him to extreme pain and misery , without any fault of the sufferer , especially those who are inclined to murther themselves ; because their passions are high and uncontroulable : they despise the laws of god and the thoughts of a future state , and therefore are commonly the chief cause of their own misery ; 't is their own folly that puts such and such second causes into such a motion , as naturally produce such effects , as great poverty , just disgrace , painful sores , and torturing diseases ; and then if life becomes worse to any one of these than any death ; he must blame himself alone : wherefore nothing can be more unreasonable than for such people to be always laying the fault upon providence , and to pretend to quarrel with life , crying out 't is to no purpose to live any longer ; that life is not worth the while in such circumstances , &c. alas ! they foolishly misuse life , they wast their bodies as well as their estates ; and when they feel the natural effects of doing so , they wisely discover that life is not worth the while ; whereas this discovery comes too late ; it might and should have been made much sooner ; for to instance in such a life as has often ended in self-murther : when every hour was grossly abus'd ; when the mornings were wasted in sleep , or sickly qualms ; when the afternoons were thrown away in false ceremony , inventing or spreading fresh scandal , in endeavouring to impose upon virtuous women , or being effectually impos'd upon by lewd ones : when the nights were spent in gaming , prophaneness , drunkenness , lust , quarrellings , murther ; then life indeed was not worth the while , not worth the being continu'd amidst so much toyl of folly , and so much drudgery of lewdness ; but when nothing but the common effects of such a life are felt in pain or sickness ; for a wretch to tell you gravely , that life is not worth the while , is absurd and ridiculous ; nay 't is false too , for even the sad remains of such a life are valuable if rightly employ'd ; and that very evil , whether it be sickness or pain , for which they hate and despise it , may , by forcing them to break off ill acquaintance , and compelling them to be temperate and retir'd ; give them time to think ( if they ever are capable of doing so ) and restore them by degrees , to themselves , and to their god. . supposing that men were not the causes themselves of such evils falling upon them , but that they were the plain effects of god's particular extraordinary providence ; as when a temperate virtuous man , born of virtuous parents , is taken suddenly , in a middle age , with most violent pains , falls into tormenting and incurable diseases , breaks out in painful and loathsome sores ; and at the same time has violent sits of the cholick or the stone ; supposing all this , i say , yet it cannot be reasonably concluded from hence , that these are any signs or tokens of god's giving him leave to destroy himself . for the reasons following . . though these great evils are caus'd by god's particular providence , yet they come upon the party in a natural way , they may have their causes assign'd by skilful men , without any recourse to miraculous power : if so , then since self-murther has been proved to be naturally unlawful , no event which is natural can be a sufficient sign to assure any person , that god gave him leave to do that which is against nature . * . pain can be no certain sign of god's giving men leave to kill themselves , because there can be no degree of it fixt , no particular time settled , when they can judge assuredly that it is so ; and therefore people must be left to their own fancies , to destroy themselves when they think fiting , according as they are led by their cowardice , or their discontent : pain , as i said before , is most acute at first , when the disease strugles with nature in its strength , and before it has actually overcome it , the sensation of it grows less and less , as the parts affected are weakned , and it becomes incurable : when then can a man suppose that god gives him leave to kill himself upon the account of pain ? when it is most violent ? but then 't is curable : when it becomes incurable , as the stoics taught ? but then a man is past the worst of it ; and natural death draws nearer and nearer . beside people feel pain differently according to their different humours , or dispositions of mind , the same man will sometimes bear much more , when he has been pleas'd and his affairs go on well in other respects , then when he is cross'd by accidents and disappointments ; therefore to make pain the sign of god's giving a man liberty to kill himself , and to leave every one to judge when it is so , is to leave mankind to their own fancies ; and then one might destroy himself as well for a small fit of the tooth-ach , as another for the most violent fit of the stone . add to this how many others have been in the very same circumstances of pain as you are ; you will not deny but that some of them have been as wise , as learned as your self , and as desirous to die too ; and yet they have not kill'd themselves , they have not taken extreme pain to be any sign of god's giving leave to do so , and therefore how can you be ever satisfy'd that this is such a sign to you , which they could never understand to be so to them † ? but to give farther scope in this matter ; suppose that extreme pain should not be only caused by god's particular providence , but also in a miraculous and pre●…ernatural manner ; yet this would not be any sign that god gives the sufferer any leave to destroy himself : because , . this would imply a contradiction in god's acting , 't would suppose him to will , and to will not , the very same thing at the very same time . it has been already shewn * that the continuation of life is as much owing to god , as the beginning of it ; if this be so , then as long as a man lives , let it be in extreme pain , natural or miraculous , or in what ill condition soever ; so long 't is certain that it * is god's will that he should live : if it were not , that which is the cause of his pain , would put an end to his life , the first moment it came upon him . how then can it appear from any circumstances of life , though never so dreadful , that god gives a man liberty to destroy life ? this must be impossible , because he alone continues that very same life ; without him it could not subsist one moment in pain , any more than in ease ; and therefore since it does so , 't is plain that he wills that the person should live on , not kill himself . and a good man would be apt to reflect thus with himself in such circumstances ; as i at first was ; so i still am , by the will of god alone : he continues my life as truly in this torment , let it be natural or miraculous , as he did heretofore : if he would have me die , i should do so instantly , without any need of my own hand , or of his manifesting his will to give me leave , but since i do not , i find i have no such leave , and therefore i will struggle on , and whether in life or death conform my self the best i can , to the will of god. i might add farther , that extreme pain , though brought upon a man by particular providence , nay even by miracle , cannot be any sign of such leave ; because by providence is meant the wise and regular course of god's working ; and consequently supposes him to work always for some end : that his working in this manner by extreme pain , &c. cannot be to this end only , that man should destroy himself , as by the last argument appears ; that there are other important ends of such events , namely the punishment of the wicked , the improvement of the good , and the examples necessary to be given to the world of god's justice on the one side , of patience , constancy , humility , &c. on the other ; that whatever the end of god's providence is in this case ; whether any of these , or any other , 't is certain that very end is defeated by destroying ones self ; and therefore we cannot suppose that extreme pain can be any sign of leave for so doing : but what has been said may suffice to shew the unreasonableness of this pretended rule for self-murther , viz. when god is pleas'd to reduce us to such a condition , that to live is far worse than to dye . and whereas 't is said slightly , that god gives a man leave enough : this shews their mistrust of what they say , and that they are conscious that no such leave can be prov'd ; for what leave can be enough in this case ? let any one that is thus tempted consider the nature of the fact in question , and the importance of it ; that without this leave 't is the destruction of god's own propriety , the rebelling against his providence , the positive renouncing that end sor which life was given , the committing that which is destruc●…i●…e to civil government , to humane nature ; and withal that a mistake in this case can never be recover'd : let him consider this , i say , and what he has just now read , and then perhaps he will own that no leave can be enough , but what is given by direct and evident revelation . 't is true after all , extreme pain is the most dreadful condition of humane life , and the severest trial of a good and great mind ; 't is true , it may be so excessive , that all reasoning of this kind may be to no purpose , and arguments concerning god's propriety , or the end of humane life , or civil society , cannot be much attended to , in a violent sit of the cholick , or the stone ; when reason it self shall be often overcome , and the best soul disturbed into madness . all this is true , but the question is not whether a man may not lose his reason through extreme pain ? if it were it would be readily granted ; but the question is , whether a man has any liberty given him to destroy himself upon the account of extreme pain , while his reason still remains ; this i suppose he has not for the reasons above mentioned ; nay madness it self has not this liberty ; for if a mad-man kills himself , he is not excusable upon account of any liberty which he had to do so more than other people , but because he knew not what he did : nor are these papers design'd for the perusal of people in extreme pain ; but rather for those in perfect health , to prepare them ( if perhaps they are capable of doing so ) to undergo it if it should be their lot : and if they shall happen to be convinc'd when they are in health , that self-murther is unlawful even in extreme pain ; this will influence their minds when they come to suffer it , they will not venture to do what they were once satisfy'd was unlawful , though they are not then able to run through the several particulars upon which their conviction was grounded . the last signification of the word liberty , is that ease which the soul enjoys after it is separated from the body ; in relation to which i am to shew , iv. that as man has no liberty or authority granted him to destroy himself , upon account of extreme pain , or sickness , so if he presumes to put this in execution , to obtain ease or liberty , the soul instead of enjoying any such liberty , will fall into a state of great slavery : this will require the making out these two things . . that there will be another state after the separation of the soul from the body , wherein it shall be accountable for its actions , and as they are good or bad be rewarded or punish'd accordingly . . that self-murther being one of the worst crimes , shall be liable to a proportionable punishment . the first of these , that there shall be a state , &c. is very seldom deny'd by those who acknowledge the being of a god ; and is readily granted , nay vigorously maintain'd , by the gentleman with whom i have been chiesly concerned ; however it is necessary for the compleating of this design , to offer some arguments for the proof of it , and to remove some objections which are usually made against it . yet what shall be done to this purpose , shall be only what may be naturally drawn from those principles which i laid down at the beginning ; for if those be true , then this will follow of course ; if there is a god who reserves to himself the propriety of humane life , the supreme and absolute dominion over us : if life is imparted and continu'd to man for a particular end , and if rules and laws are given him for the pursuing and obtaining that end ; if the●…e laws may be broken here unpunish'd , and a man become the more unhappy the more faithfully he observes them ; if a man is capable of doing more good than he can receive an adaequate reward for in this life , and if he is capable of committing more evil than he can receive a full punishment for ; if those faculties which give him this capacity , and which distinguish him from all other creatures , suggest to him naturally reward and punishment , and fill him with hopes and fears accordingly : then it will be allow'd by any sensible and unprejudic'd person , that it does appear , even by the light of nature , that there must be such a state hereafter ; let us consider each of these reasons a little more particularly : . as to that propriety which god reserves to himself over humane life , that absolute dominion which he holds and exercises over man ; this ( considering withal the nature of man , ) is an argument that he will take an account of his actions hereafter . 't is true all other creatures owe their being and preservation to god , as well as man , and are as much subject to his dominion as he is ; but the different frames of creatures shew that god will exercise his dominion differently : beasts act by instinct not by reason ; by necessity , not choice ; and therefore perform that end for which they were made , and their being so framed is a plain declaration that god will not exercise any judicial power over them : but man has reason and liberty to follow it , he knows his duty ; has natural principles to direct him in it ; freedom of will to chuse whether he will be so directed or no , and commonly refuses to be so ; and therefore acting contrary to the end of his being and doing so through his own fault ; god who gave him such a frame , and who retains an absolute propriety and dominion over him , must either do all this to no purpose , or else call him to account hereafter : cou'd it be prov'd that god left us wholly to our selves , after he put us into the world , and that we had no natural rules to act by , or that we could maintain and prolong our beings without his assistance ; there might be some ground for doubt in this matter ; but since it is quite contrary , since we have an * inseparable dependence upon him , since he has given us such frames or natures on the one side as prove us to be accountable , and has retain'd such a propriety and sovereignty over us on the other , as gives him a right to require an account of our actions ; 't is certain that he will , nay that he † must require it accordingly . . this will appear more plain if we come to consider the next principle which i laid down at the ‖ beginning , that life was imparted to us for a particular end ; for if man is indispensibly oblig'd to pursue that end , then this obligation is a proof that there must be a future state , and that for these reasons sollowing . . because every end supposes some rules or laws to be observ'd for the obtaining of it . now whatever the end of humane life is , whether it be the following of reason by virtue or no , 't is certain it is from god , and therefore the rules or laws which are necessary for the pursuing of it , must be from him likewise : now any law given to a free agent , without any punishment annex'd to it , or without proper provision made for the executing of that punishment , wou'd justly call in question the wisdom of the lawgiver ; and therefore we cannot suppose that the laws which god gives to man by nature , shou'd be defective in this respect ; and yet we see frequently that all such punishment is escap'd in this life : if we consider man in the state of nature , whatever crimes he commits against himself ; for instance , as to any excess or intemperance , * no other has any right to punish : nay , if we consider him as a member of civil society , humane laws cannot always reach that which is naturally evil ; for not to insist upon the many designs and contrivances of lust , envy , or revenge , before they are put in execution : how many evade punishment after they have been executed , [ and that very insolently ] by interest or authority ? a powerful offender , or corrupt magistrate , may make the threats of positive laws , how just or how severe soever , to signifie nothing : wherefore , either there must be no end at all of humane life , or there must be no such rules or laws of nature , as are necessary for the obtaining of this end ; or these must be without any sanction , or that sanction must be to no purpose , or else there must be another state , wherein those who transgress such laws now , without any punishment , shall receive what is their due hereafter . . the different events which befal those persons which pursue or forsake the end for which humane life was given , shew also , that if we believe that there is a god , there must be a future state : they who are least careful to pursue the true end of life ; or rather , who most industriously forsake it , are often most happy , as to all appearances , and grow great and wealthy , and live in peace and honour : on the other side , they who pursue this end most saithfully , are exposed to great sufferings ; their virtues are often to their disadvantage ; their humility , patience , and generosity encourage insolent and violent men to injure and oppress them ; and their constancy and integrity brings them some times to barbarous and bloody deaths . so that man's indispensible duty , and his happiness as to this world , are often inconsistent , and therefore we must conclude , either that god is unjust or unwise in proposing such an end of man's being , as may make it miserable , nay as may prove the destruction of it ; or else that there must be another state , wherein those who pursue or forsake this end most , shall be rewarded or punish'd more equally . . man is capable of doing so much good by the pursuing of this end , that he cannot receive an adequate reward in this life , and is capable of doing so much evil by acting against it , that he cannot be made to suffer an adequate punishment , and therefore there must be another state for both these purposes . as to the first , a man may make so great a progress in knowledge and virtue , and be so very good himself , that by his example and instruction , especially if he have interest and power in the world ; he may retrieve many from ignorance and vice ; he may be the occasion of such good laws , or of making such provision for the unhappy , as may extend to future ages : what a blessing is a wise and good prince , that faithfully emploies his time and his power for the benefit of his subjects ? now , what reward can this world afford that can be any ways proportionable to such a persons virtue , especially if we consider , that the more rational and virtuous any soul is , the more it must be above whatever belongs to sensation , that is , whatever wealth , honour or pleasure this world can offer it . 't is true the pleasures of a good conscience , look something like a proper reward in such cases ; but alas ! what are these without the prospect of a better state ; and how much must they be check'd and damp'd continually by the consideration of the shortness and incertainty of this only being ? as to the second , a man may commit so much wickedness ; he may be guilty of so many murthers ; he may spread such pernicious principles , as by destroying the belief of a god , and enervating the force of humane laws , may let loose the most furious passions , and wildest appetites ; and this may end not only in the misery of the present age , but infect the future ; and what mischief is not a vicious tyraut capable of doing ? the worst punishment that can be inflicted in these cases must end in death ; but how inconsiderable is that , though caused by the most exquisite torments , if compared with such crimes , and many others which may easily be supposed ? wherefore since man is capable of doing more good or evil than he can receive an adequate reward or punishment for in this life ; we must either accuse that god who made him so , of want of wisdom , goodness , or justice , or else allow that there shall be another state , &c. if we consider also the vast capacity of humane nature , the excellency of those faculties whereby man is qualify'd for pursuing his proper end ; how much they set him above all other creatures ; how they suggest to him naturally future happiness and misery , and fill him with hopes and fears accordingly ; this also will afford us other arguments to the same purpose . . as to that great degree of capacity which man has in regard to other creatures , and the excellency of those faculties , by which he is distinguish'd from them * : to what purpose were these if there were no other life but this ? instinct and sensation would do the business of self-preservation as well in man as in beast , without the great endowments of reason and freewill , by the misuse of which man has a possibility of making his life both more miserable and short than they can theirs ; so that these powers which he values himself upon so much , wou'd not be only supersluous , but greatly to his disadvantage ; wherefore as the very placing of these faculties in man , by a wise and sovereign being , shew that he was made for a greater end , than only to continue such a time here ; so if we observe the operations of them , we shall find that they aspire to something greater than this world can afford , that we have a capacity too great to rest satisfy'd with the choicest enjoyments here , that our reason teaches us to despise them , and raises us to desire more noble objects , and more solid and lasting happiness , * had god intended this life as the only scene of man's happiness , he would have sitted and proportion'd his capacity accordingly ; he would have made him to acquiess in such enjoyments as he found here , and not have dispos'd him naturally to think of another state , and to long after it ; and therefore since he has done so , we may be assur'd , that there will be another state answerable at least to such conceptions . * . this is also evident from the natural sense of evil , and of guilt upon committing it , and the fears which attend it ; otherwise man would be the most wretched of all creatures to no purpose : there is no creature that feels remorse upon sense of guilt , or that dreads punishment accordingly , but man alone ; and since this dread may increase to a very great degree , by the niceness of his reflection , and the tenderness of his conscience ; there is no creature that can possibly be so miserable as man ; and if this is to no purpose , then there is not a beast , an insect that perishes , but has greatly the advantage of this reasoning creature , this lord of the world , as he has flatter'd himself to be for so many ages : since then it is certain that man has such notions ; and that god who dispos'd the frame of his nature in such a manner , as to receive 'em early , and retain 'em strongly , is all-wise , good and just : it cannot be imagin'd that he did this in vain , or only to disturb and torment him ; for as it would not be agreeable to infinite wisdom to do any thing to no purpose ; so it would by no means consist with insinite goodness to fix such principles in the noblest of his creatures , as must serve to no other end , but to make him more miserable than any of the rest . these reasons , i hope , may suffice to prove to any unprejudic'd and impartial person , who acknowledges that there is a god ; the necessity and certainty of a future state of reward and punishment , and that too according to natural principles . as for those objections that are usually made upon this occasion , that the distinction of good and evil depends only upon humane laws ; that the hopes and fears of future reward and punishment are not natural , but the inventions of politicians to manage mankind , and support government ; and that this is prov'd by those , who having had the sence and courage , to assert their natural liberty , have never been troubled with any thing of this kind ; nothing can be more unreasonable than this ; for first it is plain by the consent of nations , that the distinctions of good and evil , ( which are generally the same ) are sounded in nature ; that the force which they have upon men's minds is ancienter than government it self ; as being from right reason , which is co-eternal with god : as cicero tells us , nor , says he , * if there had been no written law against rapes in tarquin's reign ; would his son sextus , when he forc'd lucretia , have sin'd the less against this eternal law ; because this was reason it self ; rising from the very nature of things , and prompting us to good , and restraining us from evil accordingly ; which did not then first become law , when 't was written down ; but oblig'd from its beginning , which was the same with that of the divine mind it self . so that the goodness of humane laws , depends upon their being deriv'd from this eternal fountain ; they do not of themselves determine what is good and evil ; but only declare what was so before ; to save people the pains of disputing about their duty , and to promote it by the threats of immediate punishment : but of all pretences , that sure is the weakest , which would insinuate , that the notions of good and evil , and the hopes and fears which are the effects of them , are owing only to the craft of politicians , and are not natural , but meer fiction : for this very objection ( which supposes 'em necessary for government ) proves the contrary ; for if civil government is absolutely necessary for man's happiness ; if such government cannot be preserv'd without such notions ; then we must either say that man was made so imperfect as not to be furnish'd with such notions ; such principles and rules as are absolutely necessary for him ; that what was thus omitted by god , was supply'd by the cunning of crafty men ; or that god suffers his creatures to be impos'd upon by their brethren , to be fill'd with vain hopes , and tormented with vain fears , and that too often to their present disadvantage : or else we must grant that these notions , which are necessary for the general good of mankind , and are also generally embrac'd by them , must be natural . in a word , nothing sure can be more reasonable than this ; man cannot be happy without civil society ; civil society cannot be supported without man's passions and appetites are restrain'd , these cannot be restrain'd without the hopes and fears of a future state ; these hopes and fears are generally entertain'd by man , and do restrain him ; and therefore as they are natural , they must be true , and there is a future sate accordingly . nor does it signify any thing in this case to boast of wit and courage , asserting of natural liberty , and the being free'd by these means from these notions . what was the opinion of the greeks and romans in this case ? were not these people as famous for their wit as for their arms ? and wou'd it not be as ridiculous for any single man to oppose his sence as his courage , against them ; and how is man's natural liberty endanger'd by these notions , when it depends upon the direction and assistance of such principles , as are founded on them , as has been shewn in the first part of this chapter : or supposing that some gentlemen , even that one in a hundred ( which i am sure is many more than i need grant ) had wholly extinguish'd any such notions ; does it follow from hence that there is no such at all , or are those few a better argument of what is natural to man , than so many thousand of others ? what if there be some few that are deaf or blind , or that have besotted themselves by their vices ; shall we conclude from hence , that stupidity or blindness are natural , and that seeing and apprehending are signs of mens being out of order ? though a man should be free from all sense of evil and fear of future punishment ; this would be no better argument , that such a persons soul was in its proper and natural state , than the bodies being free from all pain would prove that it was in perfect health . pain is the effect of some violence offer'd to nature , in order to put it upon its guard ; as the soul has an outward sense of it , by the body , that it may resist or avoid whatever is hurtful to that , so it has an inward sense of it , in an ill conscience , that it may avoid what may prove hurtful to it self also : now as it would be very strange for any one , upon his loss of feeling in any part , from a gangrene or dead palsey , to argue that 't was unnatural for any man to have the sense of feeling in that part ; so is it no less strange for any one , that has lost these notions of good and evil , reward or punishment in a life to come , to tell you considently that they are unnatural ; for all that this proves is only , that such a persons mind is distemper'd , that it does not exert its faculties in a natural way ; that is , in the same way that the generality of mankind do ; for 't is from hence that we must judge of humane nature , not from the temper or report of one or few persons ; and if so , then these notions which are so general must be natural , and therefore certain ; because whatever is of nature , is of god. there needs no further answer to the objections against a future state , or any further proofs for it , where the wisest of the philosophers concur with us so universally . the belief of this was the foundation of those excellent discourses which were written by these antient sages ; and therefore we may find the immortality of the soul , and a future state continually inculcated , by the greatest of them ; this too was the ground of that greatness of mind , that justice , courage , temperance , and piety of the greeks and romans : 't was this that gave socrates that calmness and tranquility in his last minutes , under the most barbarous injustice ; and made him as casie in his death , as ever lawful monarch was at his coronation : and 't is to those excellent authors , * which give an account of this great man , that i remit the reader for further satisfaction ; or if happily what has been said shall be sufficient , then there will i suppose be no great difficulty in the remaining point . . that self-murther being one of the worst crimes , shall have a punishment proportionable ; and consequently he that makes use of this to obtain ease or liberty , shall fall into a state of great misery or slavery . to make this appear we need only to produce the opinions of some of the greatest men in this matter ; and consider briefly the grounds of punishment and reward in general , and the nature of this crime in particular . for the first , virgil describing the aboad and condition of self-murtherers in that place above-mention'd , * shews it to be unspeakably worse than the evil which they sled from ; while he crys out , — quam vellent , aethere in alto nunc & pauperiem , & duros perferre labores ! this was according to the doctrine of plato ; and therefore macrobius discoursing upon that passage of cicero , which i quoted before † , that there could be no entrance into a state of happiness for those who kill'd themselves ; says ‖ it was the opinion of plotinus , an eminent platonist ; that no death could be rewarded but what was natural ; and that death alone was natural , where the body left the soul , and not the soul the body . besides ( as he adds farther ) the soul shall be rewarded according to that perfection which it arrives to in this life , therefore death is not to be hastned , because it can never be so perfect , but that it may receive addition ; tho' a man may have risen to a very high pitch of goodness and virtue ; yet he may rise higher s●…ill ; wherefore he that cuts off his life , cuts off his improvement ; and so despises the reward which is propos'd to him , which being a great contempt of the proposer , must be the occasion of severe punishment . to these let me add an excellent author * of our own , who makes the first man ( upon his wife 's advising to kill themselves in their great distress ) to argue thus from the light of nature . — if thou covet death , as utmost end of misery , so thinking to evade the penalty pronounc'd , doubt not but god hath wiselier arm'd his vengeful power than so to be forestall'd : much more i fear least death so snatch'd will not exempt us from the pain we are by doom to pay ; rather such acts of contumacy will provoke the highest to make death in us live ; then let us seek some safer resolution . — but the reasonableness of this will be more plain , if we consider what must be the ground of reward and punishment in general ; and the nature of the crime before us . what is it then that shall make the soul to be admitted into a state of liberty , ease or happiness ; but the endeavouring faithfully to fulfil that end for which life was bestow'd , by performing every part of its duty towards god , our neighbour , or our selves ; and this too notwithstanding the worst evils and calamities which can possibly befall us : on the other side , what shall expose the soul to the slavery of extreme torment , but the forsaking of this end , the refusing to submit to the will of god , the injuring our neighbour , and encouraging others to do so ; now if the doing any one of these things must make a man liable to punishment , what must it do to be guilty of them all , and much more by self-murther . for this is the 〈◊〉 destruction of god's particular propriety , the positive renouncing that end for which he gives man life ; the doing what is destructive to civil society , the overthrowing the laws both of god and man ; to rebel against providence , and break out into eternity : self-murther is the doing all this , and what is still more , the doing it wilfully and advisedly and therefore what punishment shall be due to it ? i hope the greatness of this crime appears so plain by this time ( every argument which has been us'd for the proving it unlawful , proving this also ) that no new arguments will be requir'd of me to demonstrate it ; and therefore i shall only confirm this by these two considerations . . that this is the least capable of 〈◊〉 of any ill action whatsoever ; or 〈◊〉 't is the positive 〈◊〉 of it : 〈◊〉 〈◊〉 been allow'd as a most 〈◊〉 〈◊〉 〈◊〉 duty , by the light of 〈◊〉 , by which 't is plain also , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for something that is past ; and of resolution of not doing the same thing for the time to come ; but the gentleman with whom we have had so much to do , after he has brought in a maim'd account of repentance , under the covert of a venerable name , viz. * this is true repentance , to do no more , to speak no more , those things whereof you repent ; and not be ever sinning , and ever asking pardon ; tells us , such a repentance as this our case is capable enough of : was ever any thing so trivial ? what kind of repentance ? why a man is capable of keeping the resolution of killing himself no more , after he has once done so : can this be in earnest ? but this is absurd as to both parts of repentance , for this is either sorrow for what is past , supposes some thing to have been done amiss ; whereas here repentance goes beforehand , and the person is reckon'd to have confess'd the crime before he has committed it ; or else 't is resolution against doing something that is evil ; but how can this be , when the person is positively resolv'd for it ; this is strange trisling with a man 's own conscience , and with god ; and what can be more provoking than to know the evil of an action , to foresee that it wants repen●…ance ; to be sensible that it ought to be abhorr'd and avoided , and yet to do it for all that . if it be said that a man may have time to repent afterwards , and that he may possibly contrive his death accordingly : alas ? what hopes can he draw srom hence ? to design sirst positively to commit that which one acknowledges to be evil ; and to design to ask forgiveness when 't is committed , is an undeniable evidence , that a man transgresses presumptuously against the light of his own reason ; for the more necessary that he thinks repentance is , the more clear sense must he have of the evil of the thing which he is about to do , and therefore the greater must his punishment be . . the person who is guilty of self-murther can receive no punishment in this world , which he can be sensible of ; and therefore shall be punish'd the more hereafter . i have shewn already * that among other things which prove the unlawfulness of self-murther , 't is a greater crime in respect of the publick than the murther of another man ; because some satisfaction may be made for that , especially to the publick , by the forfeiture of the persons own life , and by the terrour of his example : but in self-murther there can be nothing of this ; the offender evades all sensible punishment ; he makes no satisfaction considerable for despising and breaking the laws of his country , and encouraging others to do so : he brings horrour , confusion , infamy , ( and poverty often ) upon his forsaken family , and yet does it often upon this very account , that he cannot be punish'd here , and therefore will undoubtedly suffer in a more dreadful manner hereafter . thus i have considered the several significations of the word liberty , as a pretence for self-murther ; and shewed what that liberty is in general , which man has as to his own actions : that no evil which oppresses the body can be destructive ( while reason remains ) to the liberty of the soul : that no sickness or pain whatsoever can be any sign that god gives the sufferer liberty to destroy himself : that he who does so to obtain liberty or ease from any such evils , shall fall into a state of greater slavery ; and therefore that liberty , in what sense soever , is an unreasonable pretence for self-murther . and now i have gone through what i propos'd , laid down the principles upon which i take self-murther to be unlawful : answer'd such objections as i thought most strong against them ; and withal examin'd those general prejudices by which people are usually misled in this matter : i will not trouble the reader with any more particular view of what has been said ; if he wants this , he may have it by turning back to the contents . but hitherto we have been led only by natural reason ; if the principles which we have argued from , were brought to what is revealed to us in the holy scriptures , the unlawfulness of this act would quickly appear more plainly : for as to god's propriety in man : there we may find in how wonderful a manner this is increas'd by the death of our crucifi'd lord , who purchas'd us by his blood , made us members of his body , uniting us to himself by his holy spirit : thus too , as to the end of humane life ; there our reason is instructed what to believe , and our wills what to do , and encourag'd to obey accordingly by the assistance of the same spirit : and although we may see there , that the best of men , in the following of this end , shall be expos'd to great afflictions , to poverty , sickness , disgrace , nay sometimes to death it self ; yet we may see also the great advantages of such sufferings , by the improvement of oursouls , and the increase of our reward : and above all , for the enabling us to undergo them in their worst extremes ; we have there set before us the most excellent example of patience , constancy , and humility in the meek and forgiving son of god : what contempt or disgrace , what torture of the body could ever equal what he suffer'd in his death ? what sorrow and anxiety , what torments of the mind , could ever be compar'd to what he felt in the garden , and yet with what duty and resignation did he submit to all ? o my father , if it be possible let this cup pass from me ; nevertheless not as i will but as thou wilt . these blessed words alone , if rightly consider'd , might afford , in what circumstances soever , the most sovereign preservative against this dreadful crime of self-murther . but arguments of this kind may ( if it be found necessary ) be insisted upon more conveniently hereafter . finis . notes, typically marginal, from the original text notes for div a -e * greg. de valent. t. . dis. . q. secund. † dae . q. . artic. . ad m . greg. de valentia , tom. . disp . quaest. . punct . . it. qu. . punct . . quod cadit in humanum dominium oportet esse aliquid quod per liber●… arbitrii usum possit usurpari , &c. * diog. lacrt. in zen. antonin . l. . §. 〈◊〉 . . senec. de vita beata . §. . . & alib . see chap. . following . * see chap. . * chap. . * in phaed. sect. . * in caton . maj. † vid. somnum scipionis . * chap. . * see chapt. . * diog. laert. in zen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cicer. de ●…nib . lib. . de offic. l. . sen. ep. . * leviath . part . chap. . * see ●…more chap. . † see lucretius , lib. . thus speaking in the person of nature . — si grata fuit tibi vita anteacta priorque cur non ut plenus vitae conviva ●…ecedis ? sin ea qua fructus ●…unque es periere profusa vitaque inoffensu est , cur amplius addere qu●…eris ? nec potsus vitae finem facis atque laboris ? nam tibi praeterea quod machiner inveniamque quod placeat nihil est , eadem sunt omnia semper . si tibi non annis corpus jam marcet & artus confecti languent , eadem tamen omnia restant . ‖ vid. epist. . cogita quam di●… jam idem facias ; 〈◊〉 , cibus , libido : per hune circulum curritur . * montaign's essays , book . chap. . * see chap . † dr. donn●… , afterwards dean of paul's . * see chap. , , . † dr. donne's b●… . p. . edit . lond , . * ib. ●…p . . ‖ p. . † p. . * this he calls his chief strength , p. . ‖ p. . † p. . * peine forte & diere . † b●… . pag. ●… ‖ ibid. * see chap 〈◊〉 . † ib. p , . † see more to this purpose chap. . * apud balth. gomes , de potest . in ●…ipsum , lib. . cap. 〈◊〉 . 〈◊〉 . . * de jure . b. & p. l . c. . sect. . † vid. diog. lacrt. in zenon . * montaigne lib. . chap. . ‖ chap. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. diog. in laert. zen. see plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arian . in epict saepiss . † p. . * biath . p. . † jos. de bel . jud. lib. . ‖ chap. . p. ●● . * p. . † p. . ‖ p. . † liber . tuscul. quaest. * biath . p. ●… . ib. p. . * so the stoicks taught always . diog. lacrt. ut sup. p. . & lips. manuduct . ad stoic . phil. lib. . di●…ert . ●… . & olympiodor . * antonin , lib. . §. . ib. lib. . §. . † see chap. the st , pag. . * diog. laert. in zen. * biath , p. . * chap . p. . * chap. . * see chap. . p. . . * diog. laer. l. . p. . † antonin . lib. . sect. . ‖ diog. laer. ib. * philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * dr. donne p. . . epist. sen. lip. man. ad st. phil. l. . d. . * or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . diog. laer p. † ci●…ero de offic. lib. . * see more to this purpose , chap. ●… * see chap. . p. . † ridiculum est ad mortem cu●…re tadio vitae , cum ●…nere vitae , ●…t ●…lum ci●… ad mor●… effeceris . sen. ●…pilt . . * chap. . p. . † biath . p. . ‖ p. . * p. . * ●…viathan part . chap. . page . * ib. p. . † leviath . part . chap. . * 〈◊〉 de valen●… tom. . disput. 〈◊〉 〈◊〉 . punct . 〈◊〉 . † biath . p. . ‖ ib. p. . * as the stoicks . see chap. . * vid. plut in diss. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et val max. l. . c. . * there is a short view of this great man in an inserip●…tion , which the learned agostine says is worth a treasure dial. . which begins thus . appius claudius c. f. caecus . censor . cos. bis . dict . interrex . ii. † il senato fece tre dimande intorno un publico impor tantissimo negotio . vita del padre paolo . † see valer. max. lib. . cap. . * page , ●… . † vid sanderson . de conscient . praelect . . sect. . † biath . p. . * occasional paper , numb . . † th . reports , . . * plowden . . . * biath . p. . sect. . † p. . * biath . p. . . * biath . p. , , . † p. . ‖ p. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. * biath p. . * neq , adhu●… hominum memoria repertus est quisquam qui 〈◊〉 interfecto , cujus amicitiae se devovisset mori 〈◊〉 . lib. . de bello gal. * sir w temples miscel. p. . † vid stephan comment in saxon. gram●…at . lib. . p. . ‖ vide porphy●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. . * inquinari putant ignem nisi qui spirantes recipit . q. curtius lib. . † 〈◊〉 . lib. . ‖ ad lib. . iliad . * thus also quintilian declam . . speaking of the soul , cum exonerata membris levi se igne lustaverit petit sedes in astra . so porphyrius says of the saman●… above-mention'd . † the reason of this servi●…s 〈◊〉 , ad lib . 〈◊〉 . that the soul never continuing in the body , after the the b●…oo was run out , it was suppos'd that it delighted in bloody victims after its separation . ‖ 〈◊〉 ad . 〈◊〉 . in 〈◊〉 verba famulumne parentis . item . cicero . tuscul. * donne . lib. . † val. max. lib. . cap. . ‖ mont. lib. . cap. . * strabo . lib. . * see aristot. lib. . ethic. * see servius there , lib. . aen. * luxu●…e peregrinae origo ab exercitu asiatico , liv. lib. . graecia capta serum victorem cepit & artes , intulit agresti latio — horace . † vel. patere . lib. . * bell. catil . † plin. lib. . ‖ liv. lib. . * epist. . * sup. cap . † proxima deinde tenent 〈◊〉 〈◊〉 qui sibi 〈◊〉 insontes peperere manu ; 〈◊〉 ; 〈◊〉 ; projicere animas — aen. lib. . ‖ o passi g●…aviora dabit deus his quoque ; sinem . omnia percepi atque animo mecum , ante p●…regi . ouidquid erit superanda omnis fortuna ferendo est . † aen. lib. . ‖ aen. . * aen. l. . ut supra diximus censorium signisicat non uticensem . servius ad locum . though montaign misapplies it to the other , lib. . chap. . † astron. lib. . ‖ aen. lib. . * see the rest in spons miscell . erudit . antiquitatis . sect. . p. . * quintil. declam . . qui causas voluntariae mortis in senatu non reddiderit , insepultus 〈◊〉 . † tacit. lib. . annalium . promptas ejusmodi mortes 〈◊〉 〈◊〉 faciebat , &c. * diog. laert. in anthist . † lib. . de finibus . ‖ cap. . & . sup . * see diog. la●…tins . it ciceron . pro muraena . it li. . & . de 〈◊〉 . * see diog. la●…tius . it ciceron . pro muraena . it li. . & . de 〈◊〉 . * — 〈◊〉 ; pater , nova bell●… move●…tes , ad paenam 〈◊〉 pro libertate vocabit — vincet amor patriae , &c. virgil says of brutus , ae●… . . so 〈◊〉 . ib. † salut . bell 〈◊〉 . ‖ salut . 〈◊〉 . 〈◊〉 * 〈◊〉 this 〈◊〉 large 〈◊〉 , lib. . † 〈◊〉 . in 〈◊〉 〈◊〉 . ‖ appian , alexandrin de bel hispan . * paterc . lib. . cap. . † 〈◊〉 . cicer. de 〈◊〉 . lib. . in item 〈◊〉 . pro 〈◊〉 . ‖ chap. . * 〈◊〉 . 〈◊〉 . fur la philosophie cap. . † 〈◊〉 . lib. 〈◊〉 . cap. . 〈◊〉 〈◊〉 〈◊〉 , &c * epist , . * st. evremonts essaies , part . 〈◊〉 * ep. . † ep. . ‖ ep. . * ep. . † ep. . * ep. . * apud aul. gellium , lib. , cap. . * arrian epict. lib cap . * ib. lib. . cap. . * lib. . sect. . * lib. . sect. . ‖ ib. sect. . † lib. . sect. . * lib. . sect. . * lib. . sect. . * see plutarch , in his life . † le jeune caton fut stoicien par pur 〈◊〉 . rap. reflex . sur 〈◊〉 philos. cap. . * dion . 〈◊〉 . lib. . item plutarch . in cicer. & catone . † dion 〈◊〉 . lib. . ‖ see the characters of these two great men excellently drawn by salust . bell. 〈◊〉 . * plut in 〈◊〉 . * . * 〈◊〉 . . cap. . * cicero de ossicijs , lib. . sect. . † montaign is very much pleas'd with this passage , lib. . cap. . * chap. . * donne . pag. 〈◊〉 . † chap. . * hobb's leviath . p. . chap . † de la chamb. char. des pa●sions , vol. . cap. ● . * ea animi el●…tio quae in periculis cernitur , si justitia vaca●… , in vitio est — itaque probe dehnitur à stoicis fortitudo , virtus propugn●…ms pro aquitate . cicero de 〈◊〉 lib. . * cicero pro archia poeta . † quint. curtius . lib. . * eurip. hercul . furens , act. . † apollon . rhodius nicom . lib . cap. . ‖ quintus curtius , lib. . sect. . * see ●…rot . de j. b. & p. lib. . cap. sect . besides these , see josephus's speech , lib. . de bell. jud. * sen. theb. act . sect. . non est ut putas virtus pater . timere vitam , sed malis ingentibus obstare , nec se vertere & retro dare . — multos in summa pericula misit venturi timor ipse mali fortislimus ille est qui promptus metuenda pati , si cominus instent , et differe potest — lucan . lib. . * gloria est solida quaedam res & expressa non adumbrata , ca est consentiens laus honorum , incorrupta vox bene judicantium de excellente virtute . tuscul. quest. lib. . * essays lib. . cap. . † honour is nothing but an itch of blood , a great desire to be extravagantly good , mackenzy's moral galantry . pag. . * see more to this purpose , chap. . concerning decorum , * 〈…〉 * if publick honour were a thing of value the multitude would not have it to bestow ; for it is not reasonable to think that providence would deposit things precious in such hands . it must chuse it servants very ill , if these are its stwards . mackenzie ag . calum . p. . * see dion caslias , lib. . * dion cass. lib. . * dion cassius . ●…iber , & . * dion cassius . ●…iber , & . * see plato's crito . * moral galantry , p. * seneca , de ira. lib. . sect. . † epist. . * philo judaeus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‖ ar●…iani ●…pictet . lib. . cap. . item cicero paradoxon . . * tuscul. quaest. lib. . voluntas est quae quid cum ratione desidrat ; quae autem adversa ratione incitata vehementius ; ea libido est . * in his treatise to prove , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * valer. maximus . lib. . cap. . * vid. somnium scipionis . † apud mac●…obium , lib. . cap. . * forsitan mireris quod vitam non siniam : alicno scelere quam meo , mori malo . q. curtius . lib. . cap. . * 〈◊〉 . 〈◊〉 . † de consol. ad helviam . * mont. lib. . chap. . * see chap. . p. . † chap. . p. . * chap. . p. . * chap. . p. . * see pag. , , . † see that excellent treatise : a practical discourse concerning future judgment , from pag. . to pag. . ‖ chap. . * vid. pag. . sup. * vid. pag. , . sup . * see that late learned and ingenious discourse concerning the certainty and necessity of religion in general . pag. , &c. * see that late learned and ingenious discourse concerning the certainty and necessity of religion in general . pag. , &c. * nec si regnante lue. tarquinio nulla erat romae scripta ●…ex de stupris ; idcirco non contra illam legem sempiter●…am sext. tarq. vim lucretiae attulit . erat enim ratio profecta à 〈◊〉 natura , & adrecte faciendum impellens . & à delicto avocans ; qu●… non tum denique incipit lox esse cum scripta est , sed tum cum orta est , orta est autem simu●… cum montos divina . lib. . de legibus . * plato and xenophon : see this also clearly , copiously and solidly prov'd in the treatise above-mentioned , viz. 〈◊〉 practical discourse of future judgment . likewise in the d . part. vol. . chap. . sect. . of the christian life , 〈◊〉 that late eminent divine dr. scot. * aen . . † p. , sup. ‖ macrob ; lib. . in som. scip. cap , , * milton's paradise lost. lib. . * see biath . pag. . * sup. pag. , , self-homicide-murther, or, some antidotes and arguments gleaned out of the treasuries of our modern casuists and divines against that horrid and reigning sin of self-murther by t.p., esq. ... philipot, thomas, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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[ ], , [ ] p. printed by w. downing for edward thomas ..., london : . dedication signed: thomas philipot. advertisement: [ ] p. at end. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng suicide -- religious aspects -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - melanie sanders sampled and proofread - melanie sanders text and markup reviewed and edited - pfs batch review (qc) and xml conversion self-homicide-murther ; or , some antidotes and arguments gleaned out of the treasuries of our modern casuists and divines , against that horrid and reigning sin of self-murther . by t. p. esq m. a. and formerly of clare-hall in cambridge . london , printed by w. downing , for edward thomas , at the adam and eve in little-brittain . . the epistle dedicatory . to his worthy and learned friend john upton of newington-hall in the county of middlesex , esq one of the commissioners of his majesties customs . worshipful sir , the scene of those tragedies which have been lately acted by some misguided persons upon themselves , hath been so publickly laid , that it hath been obvious to many eyes ; and the sad report hath accosted , and arriv'd at more ears : but whether they may entitle their original extraction to a learned but unfortunate treatise , stil'd biathanatos , wherein self-killing in several cases is concluded not to be murder , i cannot positively determine . however , i have collected all the antidotes i could meet with , out of the laboratories of modern casuists , to countermine and dissipate the venome of those arguments that are knit together to support this sanguinary assertion . but , sir , i know you have so much art to judge , and candor to believe , that when i compos'd this treatise , i wholly design'd to offer it up to the scrutiny of clearer speculations than mine own ; amongst the masters of which , i know none a more adaequate arbiter , or competent judge to winnow it , than your self ; from whose charity i may hope that which i could not expect from the press , that is , the pardon of those mistakes ; of which possibly he may be guilty of , who is , sir , your most humble and affectionate servant , thomas philipot . to the reader . courteous reader , how far an offending criminal may be his own executioner , hath puzled the heads , and disquieted the pens of our modern casuists ; but at last the most learned of them have fix'd upon this determination : that in some judicial censures and sentences that are not sanguinary , that is , do not reach to the effusion of blood ; and where no action is immediately to be performed by the offender upon himself , he is by a passive surrender , and submission of himself to the law , to be his own executioner . and there is no more indecency ( they say ) in the self-infliction of these medicinal punishments , than there is for a man to mingle his own severe and disgustful potions to let himself blood , or launce a corroding vlcer , the cases wherein the delinquent is to verifie the sentence of the law , by executing it upon himself , are these that follow . if the law imposes a penalty , ipso facto to be incurr'd , if it be equal , moderate and tolerable , the conscience is obliged to submit to a voluntary susception of it : so if a person be blasted with the censure of excommunication , he is not only engaged to submit to those separations , estrangements , or alienations from society , and avoidings which he finds from the duty of others : but if he be in a stranger place , where they know not of it , and begin divine service , he is bound in conscience to go away , to resign and ecclesiastical benefice , if he be possessed of one ; and other things of the same necessity , for verification of the sentence . as if a benefice should be offered to the excommunicate person , he is obliged not to accept of it , being by the sentence rendred irregular , or to execute any other office to which , by that censure , he is declared and made unapt and inhabile ; and the reason is , because every act of communion , and office in his case , is a direct rebelling against the sentence of the law , the verification of which depends as much upon himself as upon others ; for every such person is like a man that has the plague upon him , all men that know it avoid him ; but because all men do not know it , he is bound to decline them , and in no case to run into their company , whether they know him , or know him not . if a law be enacted , that if a clerk within twelve moneths after the collation of a parish-church , be not ordained a priest , he shall forfeit his ecclesiastical benefice ; if he does not submit to the sentence , and recede from his parish or incumbency , he is tied in conscience to make restitution of all the profits he shall receive , or consume . so if a law be constituted , that who-ever is a common swearer , shall ipso facto be infamous ; he that is guilty , is oblig'd in conscience not to give testimony in a cause in law , but to be his own judge and executioner of that sentence . but whether these precedents do intrinsecally and ex natura rei , oblige the consciences of all persons , and universally in all times , and in all places , i leave to thy scrutinie and justice , at once both to judge and determine ; and so i proceed . self-homicide-murther . the law of nature is nothing but the law of god given to mankind , for the conservation of his nature , and promotion of his perfective end . a law of which a man sees a reason , and feels a necessity , god is the law-giver , practical reason or conscience is the record ; but revelation , and express declaring of it , was the first publication and evidence of it ; until then it had not all the solemnities of a law , though it was pass'd in the court , and decreed and recorded . god is the author of our nature , and made a law fit for it by his own authority , and proper sanction , and sent the principles of that law together with it ; not that whatsoever is in nature , or reason , is therefore a law , because it is reasonable , or because it is natural ; but that god took so much of prime reason as would make us good and happy , and establish'd it into a law , which became , and was stil'd , the law of nature ; both because this law is in materia naturali , that is concerning the good , which refers to the prime necessities of nature ; and also , because being divine , in respect of the author , the principles of this law are natural , in respect of the time of their institution , being together with our nature , though they were drawn out by god severally , in several periods of the world , who made them laws actually by his command , which in nature were only so by disposition . by this law the patriarchs lived ; by this noah was declared just , and abraham was the friend of god ; for this , though not written in tables of stone , was yet written in the tables of their hearts : that is it was by god so imprinted in their consciences , that by it they were sufficiently instructed how to walk , and please god. and this is the sense of tertullian , whose determination as to this particular , is often cited by our modern casuists : his words are these , ante legem moysi scriptam in tabulis lapideis legem contendo non scriptam quae naturaliter intelligebatur , & à patribus custodiebatur ; nam unde noe justus inventus est ? si non illum naturalis legis justitia praecedebat , unde abraham amicus dei deputatus ? si non de aequitate & justitia legis hujus naturalis . out of these general descriptions of the law of nature , i may spin out this definition ; the law of nature is the universal law of the world , concerning some common necessities to which we are inclin'd by nature , invited by consent , prompted by reason , and bound upon us by the command of god : and the first part of this definition is strengthened , and made evidently true , by the aptnesses of the heathen to justice , and disposition to laws , concreated with their understandings , which are stil'd by the schools , species congenitae & concreatae ; and by minsinger and civil law , they are nam'd , praecepta seu formulae honestatis praeceptae , signatures or draughts of moral honesty stamp'd upon the hearts of men in their first creation by god himself , which super-induce and imprint upon their consciences such fears and opinions , that pass upon mankind the obligation and reverence of laws . but as in the body of man there is great variety of accidents , and mutability of matter , but still that variety is govern'd by the various flexures of reason , which remains unchang'd in all its revolutions and vicissitudes ; or if you will , in all the complications and twistings about the collateral accidents , and is the same , though working otherwise ; so it is in the law , whose reason and obligation continues , even when it is made to comply with changing instances . now , god being the prime law-giver , can by his eternal legislative power , contract or inlarge this law of nature , by interpretation , or dispensation , especially when the publick good of mankind is concerned , as in the case of cain's marriage with his sister , or when his power , jurisdiction , dominion and property is to be evidenced ; as in the case of the israelites devesting and spoiling the aegyptians of their ear-rings : or , thirdly , when the faith , obedience , and patience of good men is to be tried and exemplified ; as when he commanded abraham to sacrifice his only son isaac ; but god ( say divines ) will not , it being inconsistent with his justice absolutely root up and extinguish the law of nature , because it is that law by which he will arraign pagans , infidels , and heathens , at the last general audit of the last day , for then they shall receive their final doom and sentence : not that they lived out of the pale of christianity , or did not believe in christ , or the christian law , for alas they never heard of either , but because they did not live up to the law of nature , and the light diffused from it ; or , if you please , up to that moral rectitude that was the result of both , whose beams were sufficient to have made them shun the foul obliquities and irregular pollutions of human life . now , the law of nature being thus stated , cannot be dispensed with by any humane power whatsoever : and this cicero clearly saw , by a ray darted from it , when he defin'd it to be , vera ratio naturae congruens , diftusa in omnes , constans sempiterna . and my assertion is fortified by these reasons ; the laws of nature being bound upon us by the law of god , cannot be dispenced withal , unless by a power equal to the same , or superior to that which made the sanction ; but that cannot be at all , neither can they be dispenced with at all , unless by god himself . secondly , whatsoever is forbidden by the natural law , cannot be permitted by the civil ; because when the highest power hath interposed , then the inferior and subordinate hath no authority ; for , since it hath its being from the superior ; it cannot be suppos'd it can prejudice that from whence it had all its being . thirdly , i argue from the difference between divine and humane laws ; divine laws do originally and immediately oblige by their own prime efficiency and authority , but humane laws bind the conscience not intrinsecally , formally , and primarily from themselves , but by power , virtue and efficacy transfus'd and deriv'd into them by the divine command , by whose efficiency they work obedience to themselves mediately and instrumentally . again , divine laws bind the will and the understanding ; humane laws , only the will , which is the subject of humane laws : humane laws only consider the outward action , not the inward opinion ; you must obey man , when at the same time , without sin , you may believe the law to be imprudent , imperfect , or fit to be disannull'd , because there was a weakness in the sanction ; they could not foresee the evil that was future ; the inconveniences of some men , the impossibilities of many things , and the intolerable burden and pressure upon sundry persons . but in the laws of god , we must submit our most secret thoughts , and we must be sure so to obey humane laws , as we keep for god the prerogative of his having unveil'd the law of nature as much as i could . i come now to demonstrate , that self-murther breaks up , and dismantles those defensatives the law of nature has erected against it , by making a bloody onset or invasion upon two prime branches or ingredients of it ; that is , self-preservation , and do as you would be done unto . now , self-preservation is of universal extent and latitude , and so wound up with the law of nature , that it is made by vlpian to be the law itself ; for thus he defines it , jus naturale est , ( says he ) quod natura omnia animalia docuit ; a natural right that nature hath taught every creature : and this is evident in the youngest creatures , in whom , though there be but slender principles of life , and faint evidences of a being , yet if you attempt to destroy them by drowning , or any other engine of ruine , with what strugling and reluctancy will they endeavour to decline their early and angry fate , is notoriously obvious ; and if it hold good in these creatures that are guided only by such a glimmering principle of sense , then should it be much more eminently manifest in man , in whom god hath planted reason , to check and controul the unruly and disordered passions of the soul , and especially to repress those two imperious and insolent tribunes of it , the irascible and concup●scible appetite . and this is evident from the practice of the most barbarous nations , who appoint subservient officers and executioners to inflict death upon delinquents , because they know that is abhorrent to all natural instinct , and destructive of the law of nature , which obliges every man to preserve himself as long as possibly he can , for criminals and malefactors to unsluce their lives by laying violet hands upon themselves . i come now to assert , that self-homicide overturns and breaks down that other prime principle of the law of nature ; do as you would be done unto , which is the great conservatory of commutative justice , which is the great ligament that fastens and ties together all humane society , and without which , they would become as wild and sanguinary as an herd of wolves or tigers . now , if it be a breach of justice to strike my neighbour , it is a greater violation to kill him ; and if it be so signal an impiety to take away his life maliciously , and by propensed deliberation , it is certainly a crime of vaster magnitude , for a man by self-murther to take away his own , only upon this consideration , that every person is next neighbour to himself . and this method of arguing is conformable to the pages of sacred writ , which prescribe , that every man should love his neighbour as himself . now , if self-murther were in any case formally and intrinsecally lawful , god would not have had the love of every man to himself , the great original by which he was to copy out his love to his neighbour ; for he knew , that if he were uncharitable to himself , he would be much more to him ; for malice in the heart , commonly becomes murder in the hand . and to declare what a ruinous inroad self-murder makes upon the law of nature , and moral justice , several nations in ages of an elder inscription , to declare their detestation of a fact , whose malignity was improv'd and enhans'd by so much unnaturalness decreed , that the bodies of those who had deprived themselves of life by an injurious violence , should be drag'd through the execrable gates of cities , by antiquity stil'd portae sceleratae , and then be interred in some obscure pits or caverns , called puticuli ; and in other places to disgrace this fact , and make it more exemplary criminal , they hung the bodies up of self-murderers . the canon and civil law denies the rites of christian sepulture to self-homicides , unless it be in these three cases ; that is , if this self-destruction be acted by persons upon whom is super-induc'd stupefaction by meagrims , palsies , epilepsies , apoplexies , & the like . secondly , by those whose judgment is clowded by the fogs and exhalations of a setled and deep rooted melancholy , which frequently determines in madness . thirdly , if it be performed by persons that are assaulted by violent fevers , as calentures , and the like , which are usually accompanied with a phrensy ; and to such persons as these , upon just and evident proof of their distemper , they do not deny the obsequies of christian funeral . for , in all deliberate sins , before they can come to their perfection , the casuists affirm to be six steps , or gradations ; the inclination of the will is the first ; sin oftentimes enters in at that door , but of it self it only is a capacity , readiness , and disposition , and no act ; but if these become facilities and promptitudes to sin , they are not innocent . the first beginning of sin is , when the will stops and rests it self upon the tempting object , and consents so far , that it will have it considered , and disputed : when the will is gone so far , it is past beyond what is natural , and comes so far towards choice and guiltiness , that it is yet no more a friend to virtue than to vice , and knows not which to chuse . the third step the will makes , is , when it is pleased with the thought and meditation of the sin ; and this precedent relish may be called the antepast of the action . the fourth step of the will beyond the white lines of innocence , is a desire to do the action , not clearly and distinctly , but under a conditional notion , if it were lawful or convenient . the fifth gradation is , when this obstacle is removed , and the heart consents to the sin , and then there remains nothing but that it be contriv'd within . and then the sixth step is , when it is committed to the faculties and members , to go about their new and unhappy employment , and then both the inward and outward man have combin'd , and made up the body of a sin . now , all these steps being the results of deliberation and debate , or of consent and choice , an understanding benighted with melancholy distempers , or a will distorted with a phrensy , cannot be capable of ; so that a musled and darkned understanding , and an irregular will , acting by the hand , do their own preposterous work by a misguided instrument ; so that although physically and naturally they are several actions , because elicite , and acted by several faculties , yet morally they are but one ; for what the hand acts , or eye sees , is neither good nor evil , but is made so by the understanding , or will. but i now proceed . my second argument against self-homicide is , that it destroys those obligations of fidelity and allegiance due to that power under which we live ; and if it be acted by a wife , son , or daughter , then it subverts ●double subjection , that that relates to a prince , or common-wealth , and that that is due to the injunctions of a husband , and a father . but then again , if it be performed by a father , or a mother that is a widow , they violate that interest their children challenge in them , to whom they are to contribute support and maintenance , instruction and education , that so by manuring and cultivating their minds , they may improve their knowledg in arts , either speculative , or practical , by which they may acquire a future subsistence . thirdly , sin is defin'd by the schools , to be actus devians ab ordine debiti finis , contra regulam naturae aut legis aeternae . now , they that lay violent hands upon themselves , destroy the order and end of their creation , which is , to exercise all the virtues both moral and theological , through the whole decursion of their lives , whose progressive growth and improvement , is by this bloody act wholly fore-laid and intercepted . fourthly , self-murther invades the power of the magistrate ; for if particular persons have no power over their own lives , collectively considered , they can have none neither , since general assemblies and conventions are made up of particular persons , and are like a pillar , from whence , if you substract the several stones that compos'd it , the notion and appellation of a pillar ceases . now , if self-killing were lawful , the power of life and death immediately invested by god in the supream magistrate , would by degrees shrink to a despicable nothing . now , that the magistrate may legally punish criminal offenders , is clear from these reasons ; that some sorts of criminals should be put to death , is so necessary , that if it were not done , it would be directly and immediately a great uncharitableness ; and the magistrate should even in this particular , be more uncharitable than he can suppose to be , in putting delinquents to death : for an high-way thief and murderer , if he be permitted , does cut off many persons who little think of death , and such as are innocent , as to the common-wealth , are yet very guilty before god ; for whose souls , and the space of whose repentance , there is but very ill provision made : if they may live , who shall send so many to hell , by murdering such persons , who did not watch , and stand in readiness against the day of their sad arrest : if all such assassinates were to be free from punishment , the common-wealth would be no society of peace , but a direct state of war , a state destructive of all government . but if there were any punishment less than death , the gallies , the mines and prisons , would be nothing but seminaries of villains , which , by their increase , would grow as ruinous as herds of wolves and tigers ; and if ever they should break into a war , how many patrimonies they would subvert , and how many souls would be sent to the regions of darkness , for want of time to perfect their repentance , is sad to consider . now , if the condemned person had had never any time to repent , or not squandred away the opportunities conducing to it , he had never been reduced to this fatal exigent ; and it he hath had , who is bound to give him as much as he will need ? and if it be unlawful for a magistrate to put a malefactor , that has not sufficiently repented , to death , then no villain shall ever die by the publick hand of justice ; and the worse the man is , the longer they shall live , and the better he shall escape ; for in this case , if he resolve privately , that he never will repent , he hath blunted the edge of the sword , and weakned the hand of justice for ever , that it shall never strike . fifthly , self-murther cuts off that obedience that men owe to the supream commands of god , by which he governs humane life : and i prove it thus , from parity of reason : under civil governments here below , protection and obedience are so complicated and interwoven , that when obedience challenges protection , protection reciprocally exacts obedience ; so that divers casuists aver , that custom and tribute are ex natura rei intrinsecally due to the supream power , whether they be demanded or not ; and the reason subjoyned is this , that the prince is in possession virtually , by way of right ; and those who by dark contrivances , and surreptitious ambushes , do actually defraud him , are only in possession by way of fact : i may add , that without a just supply , the protection and defence of the supream power would be so lame and cripled , that it could not stretch it self forth , to repulse the onsets of enemies from abroad , or dispel mutinies , and intestine eruptions at home . now , if obedience be thus highly due to temporal rule , it is more eminently owing to the eternal government of god , who , every day , by his power , protection , and providential restraints , rescues us from danger , and from sin . now , to put our selves to death without the command of god , or his vicegerent , is impiety and rebellion against god ; it is like a servants running away from an indulgent master ; it is a desertion of our military station , and a violation of the propriety , and peculiar rights of god , who only hath power over our lives , and gives it to whom he pleases . god is our general , and hath confin'd us to our abode and station , which , until he call us off , must not be deserted ; when god gives us our pass , then we must go , but we must not offer it an hour before ; he that doth otherwise , is distrustful of the divine providence . secondly , impious by running from his service ; and thirdly , ungrarateful to god , by destroying the noblest of his works here below . and this is asserted by the platonick philosophy , which tells us , that god gave us our soul , and fix'd it in the prison of the body , trying it there to a certain portion of work , therefore without his leave we must not go forth , lest we run from the work god enjoyn'd us . i shall now reflect upon those examples that are brought out of the old testament , to abet the legality of self-homicide ; but before i wade farther in this discourse , i shall premise some conclusions very necessary for clearing the point in issue . and first , it is certain there is nothing imitable in these examples , but the morality that is wrap'd up in them ; for the heroical actions of pious men exhibited to us in holy writ , that were done plerophoria spiritus , or in gradu heroico , that is performed by an immediate excitation of the spirit of god ; as the example of phineas's transfixing of zimri and cosbi , are not imitable by us , unless we can pretend to such an extraordinary instigation of spirit as they had . secondly , sometimes the actions of good men are in themselves innocent , because done before a positive law was established to prohibit them ; but the symbolical actions by a supervening law , became afterwards criminal . thus the drunkenness of noah is in holy writ remark'd without a black character , and plainly told without a censure , because he was not intedicted the free use of wine by any direct provision ; but we are , and therefore it cannot legitimate it in us . thirdly , the actions of holy men in scripture are complicated , and when they are propounded as examples , and the whole action described , there is something naturally good , and something bad ; or something naturally good , or something peculiar and personally good , which cannot pass into example . thus when it is affirm'd , that gideon , jepthah , sampson , david , and baruch , through faith subdued kingdoms ; here their faith is to be imitated , but not their conquest , invasion ; and other acts of hostility , because examples in war are ever the most dangerous precedents , not only because men are then most violent and unreasonable , but that the rules of war are least describ'd , and the necessities are contingent and many . fourthly , actions done in the old testament , ( as i said before ) do not warrant or justifie us without such an express command as they had : if the command was special , and personal , the obedience was just so limited , and could not pass beyond the person ; for actions of good men , if perform'd upon a violent cause , or a vehement necessity , are not to be imitated , unless it be in a like case , or an equal necessity . now then , to the great examples and precedents mentioned in scripture , i shall afford this answer ; that sampson did primarily and directly intend only to kill the enemies of god , which was properly his work , to which he was design'd by the spirit of god , in his whole calling ; but that he died himself in the ruine , was his suffering not his design : it was like a souldier fighting against his enemies , at the command of his general , who undertakes the service , though he knows he shall die for it . thus did eleazar the brother of judas maccabeus , he supposing the grand enemy antiochus , to be upon a towred elephant , goes under the beast , and kills him , who , with his fall , crush'd the magnanimous prince to death : he intended not to kill himself , but antiochus ; he would venture himself , or suffer death . the fact of saul is no imitable precedent , because it hath the grim aspect of despair upon it ; but the jewish rabbins soften the fact , and say , that it is not lawful for any man to perish by his own hands , unless the prolongation of his life be a manifest dishonour to god , and to a cause of religion : and upon this account they excuse both saul and sampson ; for they knew , if they should fall , or abide respectively in the hands of scorners , the dishonour of their persons would disparage their religion directly , and so obliquely likewise extend and reach to god. the fact of rasis is extracted out of the book of maccabees , and the most learned of the papists that assert this book to be canonical , and all protestants that affirm it to be apocriphal , do both concenter in this opinion ; that an example of so dangerous a complexion , ought by no means to be imitated . to the example of pelagia that drownd her self , & other virgins that threw themselves from precipices , because they would not be ravished before they were put to death which was their sentence in the primitive persecutions , ( as we may glean from ecclesiastical story , ) unless they would disclaim christianity , and which precedents are so much insisted upon , in some cases , to abet self-homicide ; i answer , that their fate was to be pitied and deplor'd , but not justified ; because it was like dying before the wound was given , a leaping into the sea for fear of shipwrack : it is to do violence to the body to preserve it chaste , to burn a temple from keeping it , or at least preventing it from being profaned : and therefore it is no just excuse , to say the virgin martyrs did it lest they should lose their crown of virginity ; for she that loseth it by violence , is nevertheless a virgin before god , but more a martyr . but then , if any one can suppose it fit to be objected , that if they lost their material virginity , there was danger lest whilst they were abus'd , they also should be tempted , and consent ; i answer , that a certain sin is not to be done to avoid an uncertain one : and yet this could not be considerable in the cases of these virgin martyrs ; for they were not only primarily infinitely fortified by the grace of god , but secondarily their austere lives , the holy habits of their souls , the severe instructions of their spiritual guides , their expectation of eternal crowns and chaplets , and the virtue of chastity , which at that time was under an huge estimate , had exceedingly secured them against that temptation : besides all this , they had the sentence of death not only within them , but upon them ; and the immediate tortures they were to be harrassed with after their ravishments , was a competent mortification for any such fears . i shall now descend to unravel the causes that possibly may be the motives and incentives to this unnatural self-assassination , and encounter them with their proper remedies . and first , i have heard that some persons that have been dislodged from the heighth of a prosperous fortune , and forced to bow under the pressure of a ruinous and broken patrimony , have bound themselves by an incogitant vow , if such or such an accident went cross , or eccentrick to their desires , to lay destructive hands upon themselves , and have effected it : but to these rash persons i shall answer , that this precipitate and impious vow , is like that , that a man through heat of blood , engages in to kill his brother , this must be broken ; neither is this breach of vow , the choice of the lesser sin , but only the loosening of the lesser bond ; the bond of charity being greater than the bond of a vow : for in the terms of inconsistency , when both cannot stand together , the lesser must surrender it self to the greater . and if persons are assaulted with a violent poverty , let them comply with the rule of divines , thank god for what they have , and trust him for what they have not ; for who without impiety can distrust that power , that can buoy up his sunk estate , though languished away to never so low an ebb , and with new supplies recruit his necessities out of his two unexhaustible exchecquers , clouds and providence . secondly , poverty is like a girdle , though it pinches the body with its uneasy cincture , yet it keeps the garments from falling into loosness and disorder : so this , though it girdle in , and circumscribe our fortune with too close a pressure , yet it keeps us from breaking out into excesses , and other vitious sallies , and teaches us the exercise of humility , patience , fortitude , under the cross prudence , hope , and other theological virtues , which may be much improved and heightened by this calamitous condition . i may add this , that if persons shall bear that cheapness and neglect this necessitous condition throws upon them with a clear and undisturbed composure of mind , every stone of contempt that is thrown at them , will become a pretious one to embellish and adorn their crown of glory . thirdly , let those who are grated upon by poverty , to attemper and mollifie the sullen and rugged onsets of it , reflect upon that felicity that dwells in the narrow cottage of a virtuous poor man , how unbroken are his sleeps , how calm his breast , how composed his mind , how easie his provision , how healthful his day , how sober his night , how temperate his mouth , how joyful his heart ; and then they would never admire the noises , the diseases , the crowd of passions , and violence of unnatural appetites , that fill the houses of the luxurious , or seek to entertain those gawdy and pompous cares that gnaw the hearts of the envious , or discompose the heads of the ambitious . fourthly , shame arising either from reproach , or fear of an ignominious death , may contribute much to this self-homicide . now , if those reproaches and aspersions that are shed upon mens fame , are possibly and intrinsecally true , and then they may deserve them , and god may permit them to be scattered upon them , to reduce them to a survey of their own follies and imperfections : but if they are false , and they sustain them with an evenness and calmness of spirit , the greater crown is due to the martyrdom of their patience : for calumnies , if neglected , evaporate into the foul air that fed them ; if men are angry at them , they seem to acknowledg them . farther , let those who are bespattered and besmeared with unjust aspersions , consider , that it is the nature of obstinate and inexpugnable wickedness , to affirm that of others it merits it self ; and it is the only comfort the guilty have , to find , at least believe , that there are none innocent . fifthly , if fear of a shameful death does excite them to this tragedy , let them consider , that to prevent the hand of justice , or the hand of tyranny in striking , is sometimes to prevent the hand and providence of god in saving , and is an act of desperation against the hopes of a good man , for pardon and help may arrive in the interval ; so that not only the mercy of the prince , but likewise the mercy of god , who sometimes strikes persons here , by exacting of them the easy fine of a temporal death , that he may spare them hereafter : both which , by this wilful and impenitent assassination , are wholly anticipated and extinguished . sixthly , i have heard of many , who having for ignominious crimes acted by them , been condemned to a more uncouth thraldom , released their bodies , by violently dismantling their bodies the nobler prison of their souls : but had these persons assoil'd , and washed off the stains and blemishes of life by a severe compunction , they would have found their prisons transform'd into palaces , where there should have been possession without fear , charity without stain , society without envying , communication of joys without expiring , and every clowd of sorrow should have reflected a new gleam of comfort multiplied to a never-ceasing numeration ; and every fetter would have hang'd as easie upon them , as if they were circumscrib'd with a ray of light ; and when they had shaken off their chains , and rags of mortality together , they would have been admitted to dwell in a countrey where an enemy never entred , and from whence a friend never returned . lastly , excess of pain may be a provocative to these self-tragedies . but let those that are infested , and worried with the torture and assaults of it , set before themselves the example of st. paul , to be their pilot to steer them in this affair , who had learned to put the afflictions of this life ( under which the agony of pain is comprehended ) and the eternal happiness of the life hereafter , into an equal ballance , and after a serious scrutiny and survey , he found that the calamities of this life were infinitely oversway'd and out-pois'd by that weight of glory which shall be reveal'd in us hereafter . let them also who are assaulted with pain , propose to themselves the examples of the primitive martyrs , as motives and incentives to patience , who when they could not obey the commands of wicked and impious princes against god , yet obeyed them against themselves , by paying the tribute of their lives to the truth they asserted , and so purchas'd heaven by suffering , and that crown of martyrdom , which whosoever gains , is no great loser . but the last and indeed most considerable causes of this self-assassination , are either an erroneous conscience , or else a scrupulous , warp'd and distorted with wild and irregular opinions , which usually reduce those that embrace them to a melancholly distemper , and that at last determines in self-homicide . as to the first , i shall distinguish with our modern casuists , that we ought to obey conscience , but not the error of conscience ; for all the obligation conscience passeth upon us , is derivative from god : god it is true commands us to follow our conscience , but yet at the same time he commands us not to sin ; because his commanding us to follow our conscience , supposes our conscience instructed by his word and right reason , and hath appointed means it should be so . but that conscience offers a sin to the obedience , is the mans fault , and not the intention of god : a right conscience directly and finally , binds us to the action it self . an erring conscience cannot do that because the action it offers is criminal ; but it makes us to take that instead of what it ought to bind us to . that is it hath the same authority , but an evil exercise of it . but the scrupulous conscience is of a more nice consideration , and therefore is to be treated and manag'd with tenderness . and therefore a modern casuist excellently well describes it when he thus represents it . scruple ( says he ) is like a little stone in the foot , if you set it upon the ground , it hurts you ; if you hold it up , you cannot go forwards ; it is a trouble when the trouble is over , a doubt when doubts are resolved , a little party behind the hedge , when the main army is broken , and the field clear'd ; and when the conscience is instructed , and in its way , and girt for action , a light trifling reason , or an absurd fear , hinders it from beginning the journy or proceeding in the way , or resting in the journeys end . very often it hath no reason at all for its inducement , but commences from indisposition of body , pusillanimity , melancholly , a troubled head , sleepless nights , the society of the timorous from solitude , ignorance , or unseason'd or imprudent notices of affairs and things , a strong phansie or weak judgement , or from any thing that may abuse the reason into irresolution and giddiness , or unsettledness . it is indeed a direct walking in the dark , where we see nothing to affright us , but we fancy many things , and the phantasms produced in the lower regions of fancy , nursed by folly , and born upon the arms of fear , do trouble us : but if reason be its parent , it is born in the twilight , and the mother is so little , that the daughter is a fly , with a short head , and a long sting , enough to discompose the judgment of a prudent person ; the reason of scruple is ever as obscure as the light of a glow-worm , not fit to govern any action , and yet it is suffered to stand in the midst of all its enemies , and like the flies of aegypt , vex and trouble the whole army . now , the advices collected out of the magazin of cafuistical theology , to dislodge these scruples , are these ; first , let the scrupulous man avoid all excess in mortifications , and corporal austerities , because these are apt to disquiet the body , and consequently , to disorder the mind , by the fond prevailing perswasions of the world ; they usually produce great opinions of sanctity , and great confidences of god's favour , and by spending the religion of the man in exterior significations , make him , by those , to take the measures of an uniform life , and a regular piety , and then his religion shall be scruple and impertinency , full of trouble , but good and profitable for little or nothing . secondly , let scrupulous persons interest themselves in as few questions of intricate dispute , and minute disquisitions as they can ; they that answer fewest , do commonly disturb themselves with most curious questions can puzzle every man , but can profit no man ; they are a certain disturbance , they are rebels in the kingdom of the inner-man ; they are just the same things in speculation , that scruples are in practise : and therefore , because notice properly tends and directs to action , the increase them will multiply these . thirdly , let scrupulous persons take care that their religion be like their life ; not done like pictures when they are curiously dressed , but looking as the actions of life are attir'd ; that is so as things can be constantly done , that it be apparelled with the usual circumstances , imitating the examples , and following the usages of the best and most prudent men of his communion , striving in nothing to be singular , not doing violence to any thing of nature , unless it be an instrument , or a temptation to a vice ; for some men mortifie their natures rather than their vitious inclinations , or evil habits ; and so make religion an enemy , a snare , and a burden : for , in scrupulous , that is , in melancholy persons , nature is to be cherished in every thing where there is no danger , that is , where she is not petulant , or troublesome . such men have more need of something to repair their house , than to lessen it . fourthly , let scrupulous persons be cautious that they make no vows of any lasting employment , or obedience ; for the disease that is within , and this new matter from without , will create new fears and scruples upon the manner , the degrees , and circumstances of performance . therefore , whatever good thing they intend , let them do it when they can , when it is pleasant , profitable , honest , or convenient ; but let them alwaies , as much as they can , reserve their liberty . to summ up all , the casuists generally advise where persons are apt to be benighted with an erroneous conscience , or stung and afflicted with a scrupulous one ; before they embrace or give themselves up to any opinion , they should entertain it under these notions and qualifications ; . that it be that which advances most the glory of god , the reputation of his name , and is most agreeing with his attributes . secondly , that which is most agreeable with the letter of scripture , and complies most practically with the purpose and design of it . thirdly , that which prudent , pious , and just men have first asserted , and then practised , and whole nations have approved . fourthly , that which is agreeable to common life . fifthly , that which is best for the publick . sixthly , that which is more holy. seventhly , that which gives least confidence to sin , or sinners . eighthly , that which is most charitable to others . ninthly , that which gives least offence and scandal . and tenthly and lastly , in destitution of all things , else that which primarily is most useful to the publick , and secondarily to our selves , in the conduct of humane life . he that admits an opinion without these salutary cautions , may possibly suffer it so long without disturbance , to dwell in his conscience , until at length it become a native , which should have been suddenly dislodged , and turned out as an intruding , destructive inmate ; and then like an ingrateful serpent , having warm'd its venome in his bosome , it will at last destroy him . since then self-killing is opposite to the eternal law of god , of which the law of nature is but a transcript , repugnant to the law of reason , and declared unlawful by a superfaetation of positive laws , both canon and civil , if acted by deliberation , choice , and consent , and fortified by the concurrent usage of elder nations , who customarily threw some character of disgrace and obloquie upon the bodies of those who had wilfully destroyed themselves . i may justly wind up this discourse in this determination ; that self-homicide is wilful murder . the postscript . whereas in that elaborate unhappy treatises stil'd biathanathos , there is exhibited a copious register of some elder and braver romans , who embezeld their lives by an imprudent and extra-judicial-violence offered to themselves , as namely , cato uticensis , a man that durst be severely honest in a loose and licentious age ; and brutus his son in law , that great exemplar of a virtuous life , of whom it may be said , so far as it relates to the guidance and conduct of a practical morality , that he saw more at the noon of night , than many do at the noon of day ; and others of a less estimate and repute , who out of animosity , regret and passion , by an unnatural and injurious violation , demolished the prison of their bodies , and so enfranchis'd and rele●s'd their souls from the natural restraints and confinements of their flesh. but to this i answer , that these tragedies and bloody impressions perform'd by these persons upon themselves , were not the legal results of common natural instinct , or the vniform and regular products of the law of nature ; but rather the prodigious issue and mishappen births of those three furies , impatience , emulation and ambition , which in elder times not only lash'd the wisest romans into those excesses and wild exorbitancies , posteritie hath since generally concluded them guilty of . but likewise at the last precipitated the common-wealth of rome it self into a final ruin and extinction ; and this was well observed by julian sirnamed the apostate , who in his last scene of life and agony of death , concluded and expir'd with this rational expression , as it is recorded by that judicious historian ammianus marcellinus , in the description of his life , aequo enim judicio ( says the dying emperour , as he relates it ) timidus est ac ignavus , qui cum non oportet , mori desiderat , & qui refugiat , cum sit opportunum . now this evil principle of self-homicide , had possibly shed a malignant operation and influence upon some of the greeks , which discover'd it self in some unnatural violences acted upon themselves , which mov'd and incited aristotle not to allow it to be so much as brave and magnanimous for a man to kill himself for the avoiding any evil , for thus in the third and fifth book of his ethicks he determines to die that we may avoid povertie : the torments of love , or any evil affliction is not the part of a valiant man , but of a coward . and that the grecians generally did abominate this fact of self-killing , is evident from the example of the milesians , who to cast some signal obloquie upon the memory of those virgins that hang'd themselves , expos'd their bodies to be a publick spectacle : and strabo informs us , that the indian priests and wise men , blam'd the fact of calanus , and that they resented with regret and hatred the hasty deaths of proud and impatient persons ; and this made aristotle in his ethicks to aver , that they that kill themselves , hastning their own deaths before the publick command enjoyns them , are injurious to the common-wealth , from whose service and profit they substract themselves if they be innocent , and if they be criminal , they withdraw themselves from her justice . and therefore certainly it was an heroick determination of dying king darius when he was mortally wounded by bessus and his barbarious complices in that assasination , as his tragedy is pathetecally related by q. curtius : alieno mori malo scelere quam meo ; i had rather dye by another mans impiety than my own ; i shall wind up this postscript in that excellent assertion of st. austin , magis enim mens infirma deprehenditur , quae ferre non potest duram corporis sui sanitatem , aut stultam vulgi opinionem . it is not greatness , but littleness of spirit , it is impatience or pride that makes a man kill himself to avoid trouble and disquiet to his body , or dishonour to his name amongst fools . finis . an advertisement . ☞ doctor sermons most famous and safe cathartique & diuretique pills , wherwith was cured the late lord general monck of the dropsie in june and july , , many hundreds before & since having received absolute cure thereby ; 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