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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The ſecond degree of our ſpirituall life, is that which is by viſion or ſight, in glorie: whereof Saint Iohn tells us, that we ſhall be like to Chriſt, for we ſhall ſee him as he is, 1 Ioh. 3.2. and touching thoſe things wherein it conſiſts, Saint Paul ſaies, that eye hath not ſeene, nor eare heard, neither have entred into the heart of man, the things which God hath prepared for them that love him 1 Cor. 2.9.. And he himſelfe, having beene rapt up into the third heaven, confeſſeth that there he heard unſpeakable words 〈 in non-Latin alphabet 〉 ; which was not lawfull for him to utter2 Cor. 12.4., in regard of impoſſibility; there being want of words to expreſſe ſuch ſupernaturall matter, and his conceiving being leſſe than could comprehend what was repreſented to him. This ſpirituall life, in the eſtate of grace in this world, is apprehended, firſt, in the underſtanding, Heb. 11.1. but in the ſtate of glory in heaven, it is viſibly injoyed, by way of a ſpirituall ſenſibleneſſe. Note. In the former ſtate, life is put into us; but in this latter ſtate, wee ſhall be put into life; filled with it, within us; and fully compaſſed about with it, without us; as veſſels caſt into the ſea are filled with water within and without: ſo being comprehended by it, as well as it is comprehended by us according to our modell and capacity.

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

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

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

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

Denyed to none. Although all men, that doe live the naturall life, attaine not to the ſpirituall; yet ſpirituall life is denyed expreſly to no man, if they will carefully uſe the meanes, and truly indeavour to have it: for, whoſoever miſcarries and miſſeth of this ſpiritual life, he himſelfe is guilty, and cauſe thereof:Loſt by our owne fault. for, God hath given ſufficient meanes of ſalvation, and made a generall offer thereof to all men: as Ioſhua did call Heaven and earth to record that day, that he had ſet before the people life and death, and ſo did put them to their choiſe, Ioſhua 24.14. if with Mary wee chooſe the better part, wee are happy: it were better for us that wee had never lived at all, than that wee ſhould not live this ſpirituall life; without which we are dead while we live1 Tim. 5.6..

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Alſo, to this caſuall deſtruction of mans life, belongs the periſhing of the ſoules of thoſe, that unjuſtly take offence at other mens eſtates and lives1 Cor. 1.23.; for that which they lawfully and neceſſarily doe or ſuffer, in their callings and Chriſtian condition; whereby ſuch perſons flee off from the truth; and fall into, or perſiſt in evill and damnable courſe, to their eternall perdition; without any fault of theirs by whoſe occaſion they (of their own wretchedneſſe) ſtumble and miſcarry; and ſo goe guilty of their owne ſpirituall death; by abuſing of that, which is good, to their hurt and damnation; ſo falling and ruinating themſelves, by other mens riſing and ſtanding.

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

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

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

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

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

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

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

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

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

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

The vileneſſe of murder in its effects. The vileneſſe of murder is not onely ſeene, by its contrariety to Gods Law, and the heavie cenſures and puniſhments thereof, and its incompatibility with humane ſociety; but alſo, by the effects thereof upon the ſufferer. 1.It deſtroves naturall life. For, firſt the act of murder utterly ſo deſtroyes the naturall life of man, upon the departure of his ſoule from the body; that the ſame is never againe recovered. For, naturall life depends, not onely upon the preſence of the ſoule informing the body; but even upon our ſtate of being in this world; inſomuch that after the reſurrection, although ſoule and body ſhall be againe united; yet, as then our bodies ſhall be ſpirituall bodies1 Cor. 15 44.; ſo ſhall our lives be. So then, a murderer takes that life away, which he can never give, nor reſtore; and deſtroyes that which he can never build up.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3. Obſtinate. Thirdly, when men commit thoſe ſinnes, with eagerneſſe and delight, from and upon adviſed judgment, and wilfull reſolution; with contentment in the acting of them, and defending, or excuſing them, when they are done; as did Saul, 1 Sam. 13.12. and do fall to oppoſing, cenſuring, and condemning the contrary courſe of vertue and godlineſſe, in the perſons that doe practiſe the ſame; whom, therefore, they hate and perſecute1 Theſ. 2.15.: ſuch perſons are in a courſe of deſtroying their owne ſoules, by ſetting themſelves, with a high hand, againſt God; provoking him to his face, to fall upon them for revenge.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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