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Biathanatos a declaration of that paradoxe or thesis, that selfe-homicide is not so naturally sinne, that it may never be otherwise : wherein the nature and the extent of all those lawes, which seeme to be violated by this act, are diligently surveyed / written by Iohn Donne ...

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Title
Biathanatos a declaration of that paradoxe or thesis, that selfe-homicide is not so naturally sinne, that it may never be otherwise : wherein the nature and the extent of all those lawes, which seeme to be violated by this act, are diligently surveyed / written by Iohn Donne ...
Author
Donne, John, 1572-1631.
Publication
London :: Printed by John Dawson,
[1644]
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Subject terms
Suicide -- Religious aspects -- Early works to 1800.
Suicide -- Early works to 1800.
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http://name.umdl.umich.edu/A36292.0001.001
Cite this Item
"Biathanatos a declaration of that paradoxe or thesis, that selfe-homicide is not so naturally sinne, that it may never be otherwise : wherein the nature and the extent of all those lawes, which seeme to be violated by this act, are diligently surveyed / written by Iohn Donne ..." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A36292.0001.001. University of Michigan Library Digital Collections. Accessed May 12, 2025.

Pages

Page [unnumbered]

A distribution of this Book, into Parts, Distinctions, and Sections.

Preface.
  • 1 THe Reason of this Discourse.
  • 2 Incitements to charity towards those which doe it.
  • 3 Incitements to Charity towards the Author.
  • 4 Why it is not inconvenient now to handle this.
  • 5 Dessentious among schollars more, and harder to end then among others.
  • 6 In such perplexities we ought to incline to that side which favours the dead.
  • 7 Why I make it so publique.
  • 8 What reader I desire to have.
  • 9 The reasons why there are so many citations.
  • 10 God punisheth that sin most, which occasions most sin in others.
The first part,
  • first Distinction,
    • first Section.
      • 1 Why we first prove, that this sin is not irremissible.
    • Sect. 2.
      • 1 Three sorts of mistakers of this sin.
    • Sect. 3
      • 1 That all desperation is not haynous; and that Self-homicide doth not alwaies proc•…•…ed from desperation.
      • 2 It may be without Infid•…•…lity.

Page [unnumbered]

      • 3 When it is poena peccati it is involuntarium.
      • 4 The reason why men ordinarily aggravate desperation
      • 5 Of the second opinion, which is of impenitiblenes.
      • 6 Of Calvins opinion, that it may be.
      • 7 None impeccable, nor impenitible.
    • Sect. 4.
      • 1 Of the third sort, which presume actuall impenitence by reason of this Act.
      • 2 Which is the safer side in doubtfull cases.
      • 3 In Articulo Mortis, the Church ever interprets fa∣vourably.
      • 4 What true repentance is by Clement.
      • 5 Witnesses which acquit, more credited, then they which accuse, in the Cannon Law.
    • Sect. 5.
      • 1 Why we wayve the Ordinary definition of Sin taken from Saint Augustine, and follow another taken from A∣quinas.
      • 2 Of the torturing practice of Casuists.
      • 3 Of the eternall Law of God, in Saint Augustines Definition, against which a man may doe without sinne.
      • 4 Of the Definition which we follow.
    • Sect. 6.
      • 1 How Law of Nature, and of reason, and of God ex∣hibited in this definition, are all one; and how diversly ac∣cepted.
      • 2 In some cases all these three Lawes may be broken at once. As
      • 3 In revealing a secret.
      • 4 In Parricide.
    • Sect. 7
      • 1 Of the Law of Nature, and that against it strictly taken, either no sinne, or all sinne is done.
      • 2 To doe against Nature makes us not guilty of a greater sinne, but more inexcusable.
      • 3 No action so evill, that it is never good.

Page [unnumbered]

      • 4 No evill in act, but disobedience.
      • 5 Lying naturally worse then Selfe-homicide.
      • 6 Fame may be neglected: yet we are as much bound to preserve fame, as life.
      • 7 God cannot command a sinne, yet he can command a murther.
      • 8 Orginall sin, cause of all sin, is from nature.
    • Sect. 8.
      • 1 That if our Adversaries by Law of nature mean only sensitive Nature, they say nothing, for so most vertuous actions are against nature.
    • Sect. 9.
      • 1 As the Law of nature is recta ratio, that is, Jus gen∣tium. So immolation, and Idolatry are not against law of Nature.
    • Sect. 10.
      • 1 As reason is the form, and so the nature of a man, eve∣ry sinne is against nature: yea, what soever agrees not ex∣actly with Christian Religion.
      • 2 Vertue produced to Act, differs so from Reason, as a medicine made and applyed, from a boxe of drugs.
  • Dist. 2.
    • Sect. 1.
      • 1 Sinnes against Nature in a particular sense, are by schoolmen said to be unnatural Lusts, and This. But in Scripture only the first is so called.
      • 2 Of the example of the Levite in the Iudges, where the Vulgate Edition, calls it sin against Nature.
      • 3 S. Pauls use of that phrase Law of Nature, in long haire.
      • 4 Vêgetius use of that phrase.
    • Sect. 2.
      • 1 Self preservation is not so of particular Law of Na∣ture, but that Beasts naturally transgresse it, whom it binds more then us. And we, when the reason of it ceases in us, may transgresse it, and sometimes •…•…ust.
      • 2 Things naturall to the Species, are not alwaies so to the Individuall.

Page [unnumbered]

      • 3 Thereupon some may retire into Solitude.
      • 4 The first principles in Naturall law, are obligatory, but not deductions from thence, and the lower we descend the weaker they are.
      • 5 Pellicans. And by S. Ambrose, Bees kill themselves.
      • 6 The Reason of almost every law is mutable.
      • 7 He that can declare where the reason ceases, may di∣spence with the Law.
      • 8 In what manner dispensations worke.
      • 9 As nothing can annull the prerogatives of Princes or of Popes, though their own act seem to provide against it, so no law so much destroyes mans liberty, but that he returns to it, when the reason of that law ceases.
      • 10 Self-preservation, which is but an appetition of that which is good in our opinion, is not violated by Self-ho∣micide.
      • 11 Liberty, which is naturally to be preserved, may be de∣parted withall, when our will is to-doe so.
    • Sect. 3.
      • 5 That cannot bee against law of nature, which men have ever affected, if it be also (as this is) against sensitive na∣ture, and so want the allurements which other sins have.
      • 2. There are not so many examples of all other vertues, as are of this one degree of fortitude.
      • 3 Of Romane Gladiators. Of their great numbers, great persons, and women.
      • 4 With how small persuasions Eleazar in Iosephus drew men to it.
      • 5 Wives in the Indies doe it yet.
      • 6 The Samanaei Priests in the Indies, notorious for good life and death did it.
      • 7 Latinus Pacatus expresseth this desire pathetically.
      • 8 By what means the Spaniards corrected this natural de∣sire in the Indies.
  • Dist. 3.
    • Sect. 1.
      • 1 After civility and christianity quenched this naturall desire, in the place thereof succeeded a thirst of Mar∣tyrdome.

Page [unnumbered]

      • 2 How leasurely the custome of killing at funerals wore out.
      • 3 Philosophers saw, and Moses delivered the state of the next life, but unperfectly,
    • Sect. 2.
      • 1 That Martyrdome was by the Fathers insinuated in∣to men, for the most part by naturall Reasons, and much upon humane respects.
      • 2 So proceeded Clement.
      • 3 So did Tertullian.
      • 4 So did Cyprian.
      • 5 Externall honouurs to Martyrs.
      • 6 Monopoly of Martyrdome
      • 7 Gods punishments upon their persecutors encouraged men to it.
      • 8 Priviledges of Martyrs extended to many.
      • 9 Contrary Reasons cherisht this desire in them.
      • 10 Libellatici, or compounders with the state, in Cyprian.
      • 11 Flight in persecution condemned by Tertullian.
      • 12 Death grew to be held necessary to make one a Martyr.
      • 13 In times when they exceeded in indiscreet exposings of themselvs, they taught that Martyrs might be without death.
      • 14 Professors in Cyprian, men who offred themselves be∣fore they were called.
      • 15 Enforcers of their own Martyrdome.
      • 16 Examples of inordinate affecting of Martyrdome.
      • 17 Lawes forbidding more executions, made to despite Christians.
      • 18 Glory in their number of Martyrs.
    • Sect. 3.
      • 1 That Hereticks noting the dignity gaind by Martyr∣dome, laboured to avert them from it, but could not cor∣rect this naturall inclination.
      • 2 They laboured the Magistrate to oppose this desire.
      • 3 Basilides denyed Christ to have been crucif•…•…ed; and

Page [unnumbered]

      • that therefore they dyed madly.
      • 4 Helchesar, that outward profession of Religion was not needfull; much •…•…ffo Martyrdome.
      • 5 Which also the Gnostici taught: and why they pre∣vailed not.
    • Sect. 4.
      • 1 That Heretiques missing their purpose herein, tooke the naturall way of overtaking the Orthodox in numbers of Martyrs.
      • 2 Petilians new way of Martyrdome.
      • 3 Another new way of the Circumcelliones, or Cir∣cuitores.
      • 4 The Cataphrygae exceed in number.
      • 5 The Euphemitae for their numbers of Martyrs cal∣led Martyrians.
    • Sect. 5.
      • 1 Hereupon Councels tooke it into their care to distin∣guish Martyrs, from those who dyed for naturall and hu∣mane respects.
    • Sect. 6.
      • 1 Therefore later Authors doe somewhat remit the dignity of Martyrdome.
      • 2 The Jesuits still professe an enormous love to such death.
  • Distinction 4.
    • Sect. 1.
      • 1 Lawes and Customes of well pollished Estates ha∣ving admitted it, it were rash to say it to be against Law of Nature.
      • 2 True and Ideated Common-wealthes have allowed it.
      • 3. 4. Athenians, Romans.
      • 5 Of Depontani.
      • 6 Ethiopians.
      • 7 All Lawes presume this desire in men condemned.
      • 8 In Utopia authorized.
      • 9 And by Plato in certaine cases.
      • 10 Conclusion of the first Part.

    Page [unnumbered]

    The Second Part of the Law of Reason.
    • Distinct. 1.
      • Sect. 1.
        • 1 That the Law of Reason is, Conclusions drawn from primary Reason or light of Nature, by discourse.
        • 2 How much strength such deduced reasons have.
      • Sect. 2.
        • 1 Of this kind of reasons, generall Lawes have greatest authoritie.
        • 2 For it is of their essence that they agree with the Law of Nature.
        • 3 And there is better testimony of their producing, then of particular mens opinions.
      • Sect. 3.
        • 1 Of Lawes, the Emperiall Law ought first to be con∣sidered.
        • 2 The reason of that Law is not abolished; but the confession of our dependencie upon it.
        • 3 Why it is called Civill Law.
        • 4 Of the vastnes of the books from whence it is conco∣cted, and of the large extent thereof.
        • 5 That yet in this so large Law there is nothing against our case.
        • 6 Of the Law of Adrian concerning this in Souldiers.
        • 7 Of the other. Law concerning this in off•…•…ndors alrea∣dy accused.
    • Dist. 2.
      • Sect. 1.
        • 1 Of the Cannon Law.
        • 2 The largenes of the subject, and object thereof.
        • 3 Of Codex Canonum, or the body of the Canon Law, in use in the primitive Church.
        • Of the Additions to this Code since.
        • 4 Canon Law apter to condemn then the Civil, and why.
      • Sect. 2.
        • 1 That this proposition is not haereticall by the Canon Law.

    Page [unnumbered]

        • 2 Simancha his large Definition of Haeresy.
        • 3 No d•…•…cision of the church in the point.
        • 4 Nor Canon nor Bull.
        • 5 Of the common opinion of Fathers, and that that va∣ries by times, and by places by Azori•…•….
        • 7 Gratian cites but two Fathers, whereof one is on our side.
        • 8 That that part of Canon Law, to which Canonists will stand, condemns not this.
        • 9 A Catholique Bpa•…•…censure of Gratian, and his decret.
      • Sect. 3.
        • 1 What any Councells have done in this point.
        • 2 Of the Councell of Antisidore under Greg. 1. 590.
        • 3 That it only refusd their oblations.
        • 4 That it was only a Diocesan Councell.
        • 5 The Councell of Braccar. inflicts two punishments.
        • 6 The first, of not praying for them is meant of them who did it, when they were excommunicate.
        • 7 The second, which is denying of buriall, is not always inflicted as a punishment, to an offendor; as appeares in a punishment, to an offendor; as appears in a locall interdict.
        • 8 Romans buried such offendors as had satisfied the law within the Towne, as they did Vestalls and Emperours.
    • Dist. 3
      • Sect. 1
        • 1 Of the Laws of particular Nations.
        • 2 Of our Law of Felo de se.
        • 3 That this is by our Law Murder, and what reasons entitle the King to his good.
        • 4 That our naturall desire to such dying, probably in∣duced this customary Law.
        • 5 As in States abounding with slaves, Law-makers quenched this desire, lest there should have beene no use of them.
        • 6 Forbid lest it should draw too many: as hunting, and vsury: and as wine by Mahomet.
        • 7 Upon reason of generall inclinations we have severe Laws against theft.

    Page 1

        • 8 When a man is bound to steale.
        • 9 Sotus his opinion of Day-theeues.
        • 10 Of a like law against Self-homicide in the Earl∣dome of Flaunders.
      • Sect. 2.
        • 1 Severe Laws are arguments of a generall inclinati∣on, not of a hainousnes in the fact.
        • 2 Fasting upon Sundays extremely condemned upon that reason.
        • 3 So Duells in France.
        • 4 So Bull-baitings in Spaine.
        • 5 The hainousnes of Rape, or Witch-craft are not di∣minished, where the Laws against them were but easie.
        • 6 Publike benefit is the rule of extending odious Laws, and restraining favourable.
        • 7 If other nations concurre in like Laws, it sheweth the inclination to be generall.
      • Sect. 3.
        • 1 The Custome of the Iews not burying till Sunn-set, and of the Athenians cutting off the dead hand evict not.
      • Sect 4.
        • 1 The reasons drawne from remedies, used upon some occasions to prevent it, prove as little.
    • Dist. 4.
      • Sect. 1.
        • 1 Of the reasons used by particular men, being divines.
        • 2 Of S. Aug. and of his argument against Donatus.
        • 3 Of S. Augustine comparatively with other Fathers.
        • 4 Comparison of Navar and Sotus.
        • 5 Iesuits often beholding to Calvin for his expositions.
        • 6 In this place we differ not from S. Augustine.
        • 7 Nor in the second cited by Gratian.
        • 8 That there may be Causa puniendi sine culpa.
        • 9 As Valens the Emperor did misse Theodosius, So S. Augustine praetermitted the right case.
        • 10 Of Cordubensis rule, how we must behave our selves in perplexities.
        • 11 How temporall reward may be taken for spirituall offices.

    Page 2

        • 12 Of Pindarus death praying for he knew not what.
        • 13 In one place we depart from S. Augustine upon the same reason, as the Jesuite Thyraeus doth depart from him in another.
      • Sect. 2.
        • 1 The place cited by Gratian out of S. Hierome, is on our side.
      • Sect. 3.
        • 1 Lavaters confession, that Augustine, Hierome, Chry∣sostome, Lactantius, are of this opinion.
      • Sect. 4.
        • 1 Of Peter Martyrs reason, Mors malum.
        • 2 Clement hath long since destroyed that reason.
        • 3 Of Malum poenae, how farre it may bee wished, and how farre it condemnes.
        • 4 Possessed men are not alwaies so afflict for sinne.
        • 5 Damnation hath not so much rationem mali, as the least sinne.
        • 6 If Death were of the worst sort of evill, yet there might be good use of it, as of Concupiscence.
        • 7 In what fense S. Paul calles Death Gods enemy.
        • 8 Death, since Christ, is not so evill as before.
      • Sect. 5.
        • 1 Of Peter Martyrs reason, Vita donum Dei.
      • Sect. 6.
        • 1 Of Lavaters reason of Iudges in all causes.
        • 2 Where Confession is not in use, there is no Iudge of secret sinne.
        • 3 Of the Popes Iurisdiction over himselfe.
        • 4 Of such Iurisdiction in other persons by Civil lawes.
        • 5 10:22. elected himselfe Pope.
        • 6 Iurisdiction over our selves is therefore denyed us;
        • 7 because we are presumed favourable to our selves, not in cases esteemed hurtfull.
        • 8 In cases hurtfull we have such Iurisdiction.
        • 9 Oath of Gregory in the great Schisme.

    Page 3

        • 10 When a man becomes to be sui Juris.
        • 11 Warre is just betweene Soveraigne Kings, because they have no Iudge.
        • 12 Princes give not themselves priviledges; but de∣clare that in that case they will exercise their inherent ge∣nerall Priviledge.
      • Sect. 7.
        • 1 Josephus reason of Depositum.
        • 2 A Depositarie cannot be accused De Culpa, but De Dolo.
        • 3 A secret received Data fide is In natura Depositi.
      • Sect. 8.
        • 1 Of similitudinary reasons in Authors not Divine.
      • Sect. 9.
        • 1 Of Josephus his reason of Hostis.
      • Sect. 10.
        • 1 Of Josephus reason of Servus.
      • Sect. 11.
        • 1 Of Josephus reason of a Pilot.
    • Distinct. 5.
      • Sect. 1.
        • 1 Of Saint Thomas two reasons from Iustice, and Cha∣ritie.
        • 2 Of that part of injustice, which is stealing himselfe from the State.
        • 3 Monastike retyring is, in genere rei, the same fault.
        • 4 The better opinion is, that there is herein no injustice.
        • 5 Of the other Injustice, of usurping upon anothers Servant.
        • 6 Though we have not Dominium, we have Usum of this life: And we may relinquish it when we will.
        • 7 The State is not Lord of our life, yet may take it away.
        • 8 If injustice were herein done to the State, then by a licence from the State it may be lawfull.
        • 9 And the State might recompence her Domage upon the goods or Heirs of the Delinquent.
        • 10 In a man necessary to the State, there may bee some Injustice herein.

    Page 4

        • 11 No man can doe injurie to himselfe.
        • 12 The question whether it be against Charity, respited to the third part.
      • Sect. 2.
        • 1 Of Aristotles two reasons of Misery and Pusillani∣mitie.
    • Distinct. 6.
      • Sect. 1.
        • 1 Of reasons on the other side.
        • 2 Of the Law of Rome, of asking the Senate leave to kill himselfe.
        • 3 Of the case upon that Law in Quintillian.
      • Sect. 2.
        • 1 Comparisons of desertion and destruction.
        • 2 Of Omissions equall to committings.
      • Sect. 3.
        • 3 In great faults the first step imprints a guiltines, yet many steps to self-homicide are allowable.
        • 4 Dracoes lawes against homicide were retained for the hainousnes of the fault.
        • 5 Tolets five Species of Homicide.
        • 6 Foure of those were to be found in Adams first Homi∣cide in Paradise.
      • Sect. 4.
        • 7 Of Tolets first and second Species, by Precept, and by Advise, or Option.
        • 8 We may wish Malum poenae to our selves, as the Ere∣mite prayed to be possessed.
        • 9 That we may wish death for wearines of this life.
        • 10 It is sin to wish the evill were not evill, that then we might wish it.
        • 11 Of wishing the Princes Death.
        • 12 In many opinions by contrary Religion, a true King becomes a Tyrant.
        • 13 Why an oath of fidelity to the Pope binds no man.
        • 14 Who is a Tyrant by the declaration of the learned men of France.

    Page 5

        • 15 How Death may be wished by Calvins opinion.
        • 16 How we may wish death to another for our own ad∣vantage.
        • 17 Phil. Nerius consented that one who wished his own death might have his wish.
      • Sect. 5.
        • 1 Of Tolets third Species of Homicide, by permission, which is Mors Negativa.
        • 2 Of standing mute at the Barre.
        • 3 Three Rules from Scotus, Navar, and Maldonate, to guide us in these desertions of our selves.
        • 4 That I may suffer a Theif to kill me, rather then kill him.
        • 5 Of Se defendendo in our Law.
        • 6 That I am not bound to escape from prison if I can. Nor to eate, rather then starve,
        • 7 For ends better then this life we may neglect this.
        • 8 That I may give my life for another.
        • 9 Chrysostomes opinion of Sarahs lie, and her consent to Adultery. And S. Augustines opinion of this, and of that wife, who prostituted her selfe to pay her husbands debts.
        • 10 That to give my life for another, is not to preferre another before my selfe, as Bonaventure and August. say; But to prefer vertue before life; which is lawfull.
        • 11 For spirituall good it is without question.
        • 12 That I may give another that without which I can∣not live.
        • 13 That I may lawfully wear out my self with fasting.
        • 14 That this in S. Hier. opinion is selfe-homicide.
        • 15 Of the Fryer whom Cassianus calls a Self-homicide, for refusing bread from a •…•…heife, upon an indiscreet Vow.
        • 16 Of Christs fast.
        • 17 Of Philosophers inordinate fasts.
        • 18 Of the Devils threatning S. Francis, for fasting.
        • 19 Examples of long fasts.
        • 20 Reasons, effects, and obligations to rigorous fastings.

    Page 6

        • Corollary of this Section of Desertion.
      • Sect. 6.
        • 1 Of another Species of homicide, which is not in Tolets division by Mutilation.
        • 2 Of Delivering ones selfe into bondage.
        • 3. By divers Cannons homicide and mutilation is the same fault.
        • 4 Of Calvins argument against Divorce, upon this ground of Mutilation.
        • 5 The example of S. Mark, cutting off his thumbe to escape Priesthood
        • 6 In what cases it is clear, that a man may mai•…•… himself.
      • Sect. 7.
        • 1 Of Tolets fourth Species of Homicide, by actual help∣ing.
        • 2 Ardoynus reckons a flea amongst poysons, because it would destroy
        • 3 David condemned the Amalekite, who said he had helped Saul to kill himselfe.
        • 4 Mariana the Iesuite is of opinion, that a King which may be removed by poyson, may not be put to take it by his owne hands though ignorantly, for he doth then ki•…•… himself.
        • 5 That a malefactor unaccused may accuse himself.
        • 6 Of Sansovins relation of our custome at executions, and withdrawing the pillow in desperate cases.
        • 7 Of breaking the leggs of men at executions, and of breaking the halter.
        • 8 Of the forme of purgations used by Moses Law in cases of Iealousy.
        • 9 Of formes of Purgation called Uulgares.
        • 10 Charlemaine brought in a new forme of purgation.
        • 11 And Britius a Bishop, being acquitted before, ex∣torted another purgation upon himselfe.
        • 12 Both kindes of Ordalium, by water, and fire, in use here, till King Johns time.
        • 13 In all these purgations, and in that by Battaile, the party himself assisted.

    Page 7

        • 14 Exumples of actuall helpers to their owne destruct∣ion in S. Dorothaeus doctrine.
        • 15 Of Ioseph of Arimathaea his drinking of poyson.
        • 16 Of S. Andrew and S. Lawrence.
        • 17 Casuists not cleere whether a condemned man may doe the last act to his death.
        • 18 But in cases without condemnation, it is sub prae∣cepto to Priests, Curats, to goe to infected houses.
      • Sect. 8.
        • 1 Of Tolets last species of Homi-cide which is the act it selfe.
        • 2 How farre an erring conscience may justify this act.
        • 3 Of Pythagoras philosophicall conscience, to dy, rather then hurt a Beane, or suffer his schollers to speak.
        • 4 Of the apparition to Hero a most devout Eremite, by which he killed himself, out of Cassianus.
        • 5 That the Devill sometime sollicites to good.
        • 6 That by Uasques his opinion, it is not Idolatry to worship God in the devil.
        • 7 Rules given to distinguish evil spirits from God are all fallible.
        • 8 Good Angels sometimes move to that which is evill, being ordinarily and morally accepted.
        • 9 As in mis-adoration by Vasques, invincible ignorance excuses, so it may in our cases.
        • 10 Of S. Augustines first reason against Donatus, that we may save a mans life against his will.
        • 11 Of his second reasons, which is want of examples of the faithfull. And of S. Augustines assured escape, if Do∣natists had produced Examples.
        • 12 Divorce in Rome on either part, And in Jury, on the womans part long without example.
        • 13 Saint Augustines Schollers in this point of examples, 〈◊〉〈◊〉 st•…•…bborne as Aristotles, for the inalterablenesse of the Heavens, though the reason of both be ceased.
        • 14 Of the Martyr Apollonia who killed her selfe.

    Page 8

        • 15 Of answers in her excuse.
        • 16 Of the Martyr Pelagia who killed her selfe.
        • 17 Though her History bee very uncertaine, yet the Church seems glad of any occasion to celebrate such a fact.
        • 18 Saint Augustines testimony of her.
        • 19 Saint Ambroses Meditation upon her.
        • 20 Eusebius his Oration incitatory, imagined in the person of the Mother.
        • 21 Saint Augustines first of any doubting of their fact, sought such shifts to defend it, as it needed not.
        • 22 S. Augustines example hath drawne Pedraca a Spa∣nish Casuist, and many others, to that shift of speciall Di∣vine inspiration, in such cases.
        • 23 And so sayes Peter Martyr of the Midwives, and of Rahabs lye.
        • 24 To preserve the Seale of Confession, a man may in some case be bound to doe the intire act of killing himselfe.
    The Third Part, which is of the Law of God.
    • Distinct. 1
      • Sect. 1.
        • 1 An introduction' to the handling of these places of Scripture.
        • 2 Why I forbeare to name them who cite these places of Scripture.
        • 3 If any oppose an answer, why I intreat him to avoide bitternes.
        • 4 Why Clergy men, which by Canons may fish, and hunt, yet may not hunt with dogs.
        • 5 Of Bezas answer to Ochius Polygamy.
    • Distinction 2.
      • Sect. 1.
        • 1 No place against this Self-homicide, is produced out of the Iudiciall or Ceremoniall Law.
      • Sect. 2
        • 1 Of the place Gen. 9. 5. I will require your blood.
        • 2 We are not bound to accept the interpretation of the Rabbins.

    Page 9

        • 3 Of Lyra, and of Emmanuel Sâ, both abounding in He∣braisms, yet making no such note upon this place,
      • Sect. 3,
        • 1 Of the place De•…•…. 33. 39. I kill, and I give life.
        • 2 Iurisdiction of Parents, Husbands, Masters, Ma∣gistrates, must consist with this place.
        • 3 This place must be interpreted as the other places of Scripture, which have the same words. And from them, being three, no such sence can be extorted.
      • Sect. 4.
        • 1 Of the place Iob 7. 1. vita militia.
        • 2 Why they cite this place according to the vulgate copy.
        • 3 Of Soldiers priviledges of absence by Law.
        • 4 Iobs scope is, That as warre works to peace, so heere we labour to death.
        • 5 Of Christs letter to King Abgarus.
      • Sect. 5.
        • 1 Of another place in Iob 7. 15. Anima ele∣git suspendium.
        • 2 Why it was not lawfull to Iob to kill himself.
        • 3 His words seeme to shew some steps toward a purpose of Self-homicide.
        • 4 Of Sextus S•…•…nensis, and of Gregories exposition therof
        • 5 How I differ from the Anabaptists, who say that Iob despaired.
        • 6 S. Hierome, and the Trent Councell incurre this er∣rour of condemning all which a condemned man says.
        • 7 Uery holy and learned men impute a more dangerous despaire to Christ, then I doe to Iob.
      • Sect. 6.
        • 1 Of the place Io. 2. 4. Skin for Skin &c.
      • Sect. 7.
        • 1 Of the place Eccles. 30. 16. There is no riches above a sound body.
        • 2 This place is not of safety, but of health.
      • Sect. 8.
        • 1 Of the place Exod. 20. Thou shalt not kill.
        • 2 S. Augustine thinks this Law to concerne ones self more directly, then another.
        • 3 This Law hath many exceptions.
        • 4 Laws of the first table are strictioris vinculi, then of the second.

    Page 10

        • 5 A case wherein it is probable that a man must kill himself, if the person be exemplar.
        • 6 As Laws against Day-theeves may be deduced from the Law of God authorizing Princes, So may this from the commandement, of preferring Gods glory.
        • 7 Whatsoever might have been done before this Law, this Law forbids not.
      • Sect. 9.
        • 1 Of the place Wisd. 1. 12. Seek not death.
    • Distinct. 3.
      • Sect. 1.
        • 1 Of the place Mat. 4. 6. Cast thy self downe.
        • 2 That Christ when it conduced to his owne onds, did as much, as the devill tempted him to, in this place.
      • Sect. 2.
        • 1. Of the place Acts 16. 17. Do thy self no harme.
        • 2 S. Paul knew Gods purpose of baptizing the Iaylour.
        • 3 For else saith Calvin, he had frustrated Gods way of giving him an escape by the faylours death.
      • Sect. 3.
        • 1 Of the place Rom. 3. 8. Do not evill for good.
        • 2 In what sence Paul forbids this.
        • 3 God always inflicts malum poenae by instruments.
        • 4 Induration it selfe is sometimes medicinall.
        • 5 We may inflict upon our selves one disease, to remove another.
        • 6. In things evill, in that sense as S. Paul takes the word bere, Popes daily dispence.
        • 7 So doe the Civill Lawes.
        • 8 So doe the Cannons.
        • 9 So doth God occasion lesse sint to avoid greater.
        • 10 What any other may dispence withall in us, in cases of extremity, we may dispence with it our selves.
        • 11 Yet no dispensation changes the nature of the thing, and therefore that particular thing was never evill.
        • 12 The Law it self, which measures actions, is neither good nor evill.
        • 13 Which Picus notes well, comparing it to the firma∣ment.

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        • 14 What evill S. Paul forbids here, and why.
        • 15 Nothing which is once evil, can ever recover of that.
        • 16 These Acts were in Gods decree preserved from those stains of circumstances, which make things evill: So as Miracles were written in his book of Nature, though not in our copy thereof; and so, as our Lady is said to be preserved from Originall sinne.
        • 17 Of that kind was Moses killing of the Egyptian.
        • 18 If this place of Paul, be understood of all evill.
        • 19 Yet it must admit exceptions, as well as the Deca∣logue it selfe.
        • 20 Otherwise that application which Bellarmine and others doe make of it will be intollerable.
      • Sect. 4.
        • 1. Of divers places which call us, Temples of God.
        • 2 The dead are still his Temples and Images.
        • 3 Heath•…•… Temples might be demolished, yet the Soyle remained Sacred.
        • 4 S. Pauls reason holds in cases where we avile our bo∣dies, here we advance them.
        • 5 How we must understand that our body is not our own.
      • Sect. 5.
        • 1. Of the place, Eph. 4. 15. One body with Christ.
        • 2 This place gives Arguments to all which spare not themselves for releif of others, and therefore cannot serve the contrary purpose.
      • Sect. 6.
        • 1. Of the place Eph. 5. No man hates his own f•…•…esh.
        • 2 How Marlorate expounds this Hate.
    • Distinct. 4.
      • Sect. 1.
        • 1 Of the places of scripture on the other part.
        • 2 We may, but our Adversaries may not make use of Examples. To which the answer of Martyr and Lavat•…•…r is weake
        • 3 The Nature, Degrees, and Effects of Charity.
        • 4 S. Augustines description of Her. Of her highest per∣fection beyond that which Lombard observed out of Aug.
        • 5 He wholoves God with all his heart, may love him more.

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        • 6 Any suffering in Charity, hath infallibly the grace of God; by Aquin.
      • Sect. 2.
        • 1. Of the place 1 Cor. 13. 4. Though I give my Body.
        • 2. By this, it was in common reputation, a high degree of perfection to die so, and Charity made it acceptable.
        • 3 S. Paul speaks of a thing which might lawfully be done, for such are all his gradations in this Argument.
        • 4 Tongues of Angels, in what sense in this place.
        • 5 Speech in the Asse, understandings of prophesies in Iu∣das, or miraculous faith, make not the possessour the better.
        • 6 How I differ from the Donatists, arguing from this place, that in charity there Self-Homicides were alwayes lawfull.
        • 7 To give my body, is more then to let it be taken.
        • 8 How Niccphorus the Martyr gave his Body in Sa∣pritius his roome who recanted.
        • 9 There may be some case that a man who is bound to give his body, cannot doe it otherwise then by self-homicide.
      • Sect. 3.
        • 1. Of the place Joh. 10. 11. & Joh. 15. 13. The good Shepheard.
        • 2 That a man is not bound to purge himself, if anothers crime be imputed to him.
      • Sect. 4.
        • 1 Of the place Ioh. 13. 37. I will lay down my life.
        • 2 Peters readines was naturall; Pauls deliborate.
      • Sect. 5.
        • 1. Of the place Ioh. 10. 15. Of Christs example.
        • 2 Why Christ spoke this in the present time.
        • 3 Of the abundant charity of Christ.
        • 4 Of his speech going to Emmaus.
        • 5 Of his Apparition to S. Charles.
        • 6 Of the Revelation to S. Brigid.
        • 7 Of his mothers charity.
        • 8 That none could take away Christs soule.
        • 9 His owne will the onely cause of his dying so soon by S. Augustine.
        • 10 And by Aquinas, because he had still all his strength.

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        • 11 And by Marlorate because he bowed his head, and it fell not, as ours do in death.
        • 12 In what sense it is true that the Iewes put him to Death.
        • 13 Of Aquinas opinion, and of Silvesters opinion of A∣quinas.
        • 14 Christ was so the cause of his death, as he is of his wetting, which might, and doth not shut the window when it rains.
        • 15 Who imitated Christ in this actuall emission of the soul.
        • 16 Upon what Reasons this manner of dying in Christ is called Heroique, and by like Epithets.
        • 17 Christ is said to have done herein, as Saul, and Appol∣lonia, and such.
      • Sect. 6.
        • 1 Of the places Ioh. 12. 25. Luc. 14. 26. Of Hating this life.
        • 2. Iesuits apply particularly this Hate.
        • 3. If the place in the Ephes. No man hateth his flesh, be against self-homicide, this place must by the same rea∣son be for it.
        • 4 S. Augustine denying that this place justifies the Do∣natists, excludes not all cases.
      • Sect. 7.
        • Of the place 1 Ioh. 3. 16. We ought to lay down our lives, &c.
        • 2 All these places direct us to doe it so, as Christ did it, unconstrained.
      • Sect. 8.
        • 1. Of the place Phil. 1. 23. Cupio dissolvi.
        • 2. Of S. Pauls gradations to this wish, and of his correct∣ing of it.
      • Sect. 9.
        • 1 Of the place Gal. 4. 15. You would have pluck∣ed out your own eyes.
        • 2 This was more then vitam profundere by Calvin.
      • Sect. 10.
        • 1. Of the place, Rom. 9. 3. Anathema.
        • 2 That he wished herein Damnation.
        • 3 That he considered not his Election at that time.

    Page 14

      • Sect. 11.
        • Of the place, Exod. 32. 32. Dele me de libro.
        • 2 That this imprecation was not onely to be blotted out of the History of the Scripture as some say.
        • 3 It was stranger that Christ should admit that which might seeme a slip downward, when he wisht an escape from death, then that Moses should have such an exaltation up∣ward, as to save his Nation by perishing, yet both without inordinatenesse.
        • 4 How by Paulinus, a just man may safely say to God, Dele me.
    • Distinct. 5.
      • Sect. 1.
        • 1 Of Examples in Scripture.
        • 2 The phrase of Scripture never imputes this Act to any as a sinne, when it relates the History.
        • 3 Irenaeus forbids man to accuse where God doth not.
        • 4 Beza his answer to Ochius reason, that some Patri∣archs lived in Polygamy, reaches not home to our case.
        • 5 For it is not evident by any other place of Scri∣pture, that this is sinne, and here many examples con•…•…ur.
      • Sect. 2.
        • 1 Examples of Acts which were not fully selfe-homicides, but approaches.
        • 2 Of the Prophet who punished him that would not strike him.
        • 3. That when God doth especially invite men to such violence, he says so plainly. And therefore such parti∣cular invitations may not be presumed where they are not expressed.
      • Sect. 3.
        • 1 Of Jonas.
        • 2 Why S. Hierome calls only Jonas of all the Prophets holy.
      • Sect. 4.
        • 1 Of Samson.
        • 2 The Church celebrates him as a Martyr.
        • 3 Paulinus wishes such a death as Samsons.
        • 4 They which deny that he meant to kill himself, are confuted by the text.
        • 5 They which say, he intended not his owne death prin∣cipally, say the same as we doe.

    Page 15

        • 6 That S. Augustines answer to this fact, that it was by speciall instinct, hath no ground in the history.
        • 7 Of Sayr his reason, in confirmation of Augustine, That Samson prayed.
        • 8 Of Pedraca his reason, that it was therefore the work of God, because God effected it so, as it was desired.
        • 9 That he had as much reason, and as much authority to kill himselfe, as to kill the Philistims. And that was on∣ly the glory of God.
        • 10 That in this manner of dying, be•…•… was a type of Christ.
      • Sect. 5.
        • 1 Of Saul.
        • 2 Whether the Amalekite did helpe to kill Saul. Whe∣ther Saul be saved or no.
        • 3 In what cases the Iewes, and Lyra confesse, that a man may kill himselfe.
        • 4 Lyra's reasons why Saul is to be presumed to have dyed well.
        • 5 Burgensis reason to the contrary; That if Saul were excusable, the Amalekite was so too, is of no force.
        • 5 Of Sauls Armour-bearer.
      • Sect. 6.
        • 1 Of Achitophel.
        • 2 He set his house in order, and he was buried.
      • Sect. 7.
        • 1 Of Judas.
        • 2 He dyed not by hanging in the opinion of Euthymi∣us, Occumenius, Papias S. Johns disciple, and Theophilact.
        • 3 By what meanes many places of Scripture have been generally otherwise accepted, then the text enforceth.
        • 4 Judas not accused of this in the story, nor in the two Propheticall Psalmes of him.
        • 5 Origens opinion of his repentance.
        • 6 Calvin acknowledgeth all degrees of Repentance, which the Romane Church requires to Salvation to have been in Judas.
        • 7 Petilians opinion that Judas was a Martyr.
        • 8 His Act had some degrees of Iustice, by S. August.
      • Sect. 8.
        • 1 Of Eleazar.

    Page 16

        • 2 All confesse that it was an Act of vertue.
        • 3 His destruction was certaine to him.
        • 4 He did as much to his owne death, as Samson.
        • 5 The reasons of thus Act, alleadged in the Text, are Morall.
        • 6 Saint Ambrose extols this by many concurrences.
        • 7. Cajetans reason for justification thereof, is app•…•…able to very many other cases of Selfe-homicide.
      • Sect. 9.
        • 1 Of Rasis.
        • 2 His reasons in the Text Morall.
        • 3 Whether it be Pusillanimity, as Aristotle, August. and Aquinas urge.
        • 4 Saint Augustine confesseth that in Cleombrotus it was greatnesse of minde.
        • 5 How much great Examples governe.
        • 6 That it was reputed Cowardlinesse in Antisthenes, being extremely sicke, not to kill himselfe.
        • 7 Vpon what reasons Lyra excuses this, and like actions.
        • 8 Burgensis his reason confesseth that there might have beene just causes for this act.
    Conclusion
    • 1 Why Jrefrained discourse of destiny herein.
    • 2 Man made of shadow, and the Devill of fire by the Al∣coran.
    • 3 Our adversaries reasons contradict one another.
    • 4 No precapt given of loving our selves.
    • 5 Encouragemens to contempt of death.
    • 6 Why I abstaine from particular directions.
    • 7 Laws forbid ordinary men to oure by extraordinary meanes, yet Kings o•…•… England, Fra. and Spaine doe it.
    • 8 As Hierom Origen Chrysost. and Cassianus are ex∣cused for following Plato, in toleration of a ly, because the church had not then pronounced; so may it be in this.
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