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VVHat a pernicious error then is heere crept into the world, that a man should kill himselfe, because either his enemy had iniured him, or means to iniure him? whereas hee may not kill his enemy, whether hee haue offen∣ded him, or bee about to offend him? This is rather to bee feared indeede, that the bodie, beeing subiect vnto the enemies lust, with touch of some
enticing delight do not allure the will to consent to this impurity: And there∣fore (say they) it is not because of anothers guilt, but for feare of ones owne, that such men ought to kill themselues before sinne be committed vpon them. Nay, the minde that is more truly subiect vnto God and his wisdome, then vnto carnall concupiscence will neuer be brought to yeeld vnto the lust of the owne flesh be it neuer so prouoked by the lust of anothers: But if it be a damnable fact, and a detestable wickednesse to kill ones selfe at all, (as the truth in plaine tearmes saith it is) what man will bee so fond as to say, let vs sinne now, least we sinne hereafter? let vs commit murder now, least wee fall into adul∣tery hereafter? If wickednesse be so predominant in such an one, as hee or shee will not chuse rather to suffer in innocence than to escape by guilt: is it not bet∣ter to aduenture on the vncertainety of the future adultery, then the certainety of the present murder? is it not better to commit such a sinne as repentance may purge, then such an one as leaues no place at all for repentance? This I speake for such as for auoyding of guilt (not in others but in themselues) and fearing to consent to the lust in themselues which anothers lust inciteth, doe imagine that they ought rather to endure the violence of death: But farre bee it from a Christian soule that trusteth in his God, that hopeth in him and rest∣eth on him; farre bee it (I say) from such to yeeld vnto the delights of the flesh in any consent vnto vncleanesse. But if that (a) concupiscentiall dis∣obedience which dwelleth as yet in our (b) dying flesh, doe stirre it selfe by the owne licence against the law of our will; how can it bee but faltlesse in the body of him or her that neuer consenteth, when it stirres without guilt in the body that sleepeth.
COncupiscentiall (a) Disobedience] The lust of the bodie is mooued of it selfe euen a∣gainst all resistance and contradiction of the will: and then the will being ouercome by the flesh, from hence ariseth shame, as we will shew more at large hereafter. (b) Dying flesh] Our members being subiect vnto death doe die euery day, and yet seeme to haue in them a life distinct from the life of the soule: if then the lustfull motions that betide vs in sleepe, bee faltlesse, because the will doth not consent, but nature effects them without it; how much more faltlesse shall those bee, wherein the will is so so farre from resting onely, that it resists and striues against them?