_Self-murder another of his designs in this temptation.—How he tempts
to self-murder directly, and upon what advantage he urgeth it.—How
he tempts to it indirectly, and the ways thereof.—Of necessary
preservatives against this temptation._
We have seen and considered the main end of Satan in this temptation.
Let us further consider whether this was the sole end that he
propounded to himself. We have little reason to think that he would
confine himself to one, when the thing itself doth so clearly suggest
another, which might possibly have followed. In most cases, the ends
of the devil are manifold. We may therefore easily suppose—and several
have noted it[412]—that the devil, that great murderer, had herein
a secret design against the life of Christ, and that he tempted him
here indirectly to self-murder. And indeed, supposing that Christ had
attempted to fly in the air, and had failed in the enterprise, what
else could have followed but death and ruin? Hence let us note,
_Obs._ 9. _That Satan seeks the ruin of our bodies as well as of our
souls, and tempts men often to self-murder._ That the devil goes
about seeking how he may destroy men, by putting them upon attempts
against their own lives, is evident, not only from the experience and
confessions of such as have suffered under Satan’s suggestions to that
end—and it is a temptation more common than we think of, because most
men are unwilling to lay open themselves to others in this matter—but
also from those many sad instances of men over whom Satan so far
prevails, that they execute upon themselves this design by destroying
themselves. Yet by the way we may note, that such thoughts are often
in the minds of men where Satan is not industriously designing their
destruction; for he often casts in such thoughts, not only to try how
men take with them, but to affright and disquiet them; and it is usual
with men of sad and melancholy tempers to mistake their own fears of
such a temptation, for Satan’s endeavours against them, when indeed
their fear and trouble lest they should be so tempted, makes them think
they are tempted indeed.
Satan drives on the design of self-murder two ways:—
1. First, _Directly, when in plain terms he urgeth men to destroy
themselves_. This because it is directly repugnant to the law of
nature, which vehemently urgeth them to self-preservation, he cannot
effect but by the help of some advantages; yet some ways and methods
by experience he hath found to be so available to such an unnatural
resolve, that he frequently puts them in practice. As, (1.) first,
He works upon _the discontents of men_, and improves the disquiet of
their minds, upon the occasion of any loss, vexation, disappointment,
or disgrace, to as great a height as he can, and when their lives
are made bitter to them, and they are sufficiently prepared by the
uneasiness of their condition, then he propounds death as the only
remedy to set them at quiet; wherein, besides his officiousness to
provide them with instruments of cruelty and opportunity for their use,
he follows them with arguments drawn from the sense of their present
condition; the great intendment whereof is to aggravate their smart,
and to make their burden seem intolerable, and then self-ruin is but a
natural consequence. We may see enough of this in the discontents of
good men, and that they naturally work this way. Job speaks the general
apprehensions of men in trouble, chap. iii. 20, 21, ‘The bitter in soul
value not life; they long for death, and dig for it more than for hid
treasures; they rejoice exceedingly, and are glad when they can find
the grave.’ Jonah in his discontent prefers death before life: ‘It is
better for me to die than to live,’ [chap. iv. 3.] Elias doth the like;
and Job seems impatient for it. All this is from the power and working
of this temptation, though God held their hand that it did not fully
prevail. In Ahithophel the ground of discontent was more a fancied than
a real disgrace; his counsel was rejected—which was in itself no great
dishonour—and this works up such a perplexing resentment in his mind,
that Satan prevails with him to hang himself very deliberately.
(2.) Secondly, _He most frequently draws on men to destroy themselves
by terrors and despairing troubles of conscience_. These, as they
afford greater disquiet and distress of mind than other kind of
discontentments, so doth he more prevail by them; for a wounded spirit
is above ordinary strength, and hard to bear; only it may seem strange
that those who so experimentally feel how ‘fearful a thing it is to
fall into the hands of the living God,’ [Heb. x. 31,] should entertain
such a temptation as, to their apprehensions and knowledge, will
certainly plunge them into the very ocean of everlasting vengeance.
This no doubt Satan finds to be no small obstruction to his design;
but here he useth his skill to open a way for them that would outrun
their lives on the one hand, as he labours to pursue them with sense of
wrath and indignation on the other hand. To this purpose he tells them,
[1.] That all the hell they are to meet with is in their consciences,
and that death will free them from all, or at least that death will
give a present ease, and that till the resurrection they shall be
in quiet. Those that are willing to receive these apprehensions may
easily be prevailed with to hasten their own death, seeing they have
already fixed this conclusion with themselves, that there is no hope
nor pardon for them, that they are reprobates and cut off; for their
thoughts can meditate nothing but the terrors of such conclusions.
[2.] He sometimes endeavours to persuade them, that by executing this
revenge upon themselves, they may make some kind of satisfaction and
amends for the sins they have committed; which though most false,
yet it is a wonder how far such ungrounded surmises may possess the
minds of the desperate. That Judas might have some such thought when
he destroyed himself, is conjectured by some;[413] but that must be
but a conjecture, seeing none can pretend to know his thoughts; but
we may speak with greater freedom of those who have declared the
working of such apprehensions upon their minds. [3.] A more plausible
pretext he useth when he endeavours to persuade them that they may
kill themselves, and yet go to heaven for all that. To this purpose
the subtle adversary is not backward to tell them what have been the
charitable expressions of some men who have supposed a possibility of
repentance _inter pontem et fontem_, as we say, betwixt the stroke
or halter and the death. Capel is so apprehensive of the mischievous
improvement of this charity, for an encouragement to self-murder, that
he with great earnestness cautions all ministers against such liberal
expressions.[414] I have known some, and heard of others, that have
been so possessed with this imagination of being saved, notwithstanding
that having purposed to destroy themselves—though God prevented them
that they did it not—they have first by prayer recommended themselves
to God, and so prepared themselves to die. [4.] Sometime, though such
afflicted ones have no such persuasion but that from death they go
immediately to hell, yet are they pushed forward by a certain fearful
curiosity of knowing the worst. At that rate did Spira express himself,
when he desired to be freed of his life that he might know the utmost
of those torments which he feared; as if the affrightments of his
fearful expectations were worse than the real feeling of them. [5.] But
most of all doth he prevail against that objection of greater misery
after death, by running men up to a desperate distraction in their
terrors. Their present anguish is made insupportable, so that they
hasten out of life, without care or consideration of what shall follow.
(3.) Thirdly, _He tempts men directly to destroy themselves from a
principle of heroic boldness and seeming fortitude of mind_—a thing
very common among the Romans, who impatient of injuries, and from
pride of heart, not willing to subject themselves to affronts, chose
rather to tear their own bowels than to live to see themselves abused.
Lucretia being forced by Tarquinius, and not willing to outlive her
disgrace, stabbed herself. Cato, not being able to endure the victory
of Cæsar, puts an end to his days. Innumerable instances of this kind
histories do everywhere afford. These, though they consulted their
own passions, and knew of nothing that prompted them but their own
generosity or magnanimity, yet were they not without a tempter to
such cruel actions. Satan undoubtedly pleased himself by exercising
his cruelty upon them so easily, by the help of such a humour, which
passed among these blind heathens for the highest proof of virtue
and fortitude. To this height it came, insomuch that we find Seneca
highly applauding Cato[415] for procuring his liberty by his own death;
and setting forth that fact as the most delightful spectacle to the
gods. Though indeed, as Augustine notes,[416] it is not fortitude
but weakness, and a clear evidence of impatience, which cannot bear
other men’s insolencies or their own hardships. And if we examine the
matter to the bottom, though there be audacity in it to undertake
their own death, yet is this led on by no better principles than
pride, impatience, and despair: which may the better be discovered if
we consider such kind of attempts as they arise from more ignoble and
base occasions. Paterculus tells us of a Tuscan soothsayer, who being
carried to prison with his friend Fulvius Flaccus, and despairing of
pardon, desperately runs his head against the prison door and dashed
out his brains; and yet this man was moved to attempt his destruction
upon the same general principles by which Cato destroyed himself.
(4.) Fourthly, It is also sufficiently known that Satan _by the force
of custom in several countries, doth as it were necessitate men to
cut off their own lives_. In some barbarous places, at the death of
the husband, the wife, in a brutal affection of the praise of love
and loyalty, casts herself to be devoured by the same flame in which
the dead body of her husband is consumed.[417] And there are found in
other places customs of self-destruction for the avoiding the tedious
inconveniences of old age, where it is usual for old persons with joy
to prepare their own funeral pile, and to make a quick despatch of
their lives, and rather to die at once than by piecemeal, as Seneca
expresseth it.[418] Calanus, an Indian philosopher, being dysenterical,
obtained leave of Alexander to burn himself for more quick despatch.
(5.) Fifthly, There is yet another way by which men are tempted
sometime, though rarely, to hasten themselves out of the world, and
that is by _a pretence of an earnest and impatient desire of happiness
to come_. That longings for such enjoyments do become the best of
saints, and is indeed their excellency, cannot be denied; but to make
such a preposterous haste must be a cheat of Satan. That there is a
possibility of this, may appear in the story of Cleombrotus, mentioned
also by Augustine, who reading Plato’s ‘Phædo, of the Immortality of
the Soul,’ that he might hasten thither, threw himself headlong from a
wall, and died.[419] Now, though it be hard to find such an instance
among Christians, yet we have reason to believe that where Satan
perceives such a temptation may take place, he will not be wanting in
the prosecution. And if we may conjecture Augustine’s thoughts by that
question which he propounds—viz., Whether it be lawful for a man to
kill himself for the avoiding of sin, which he solidly confutes,[420]
we may conclude that such thoughts were the usual temptations of good
men in his time, and the rather because in the close of that chapter
he applies that discourse particularly to the servants of Christ,
that they should not think their lives a burden. _Non itaque vobis, O
fideles Christi, sit tœdio vita vestra._
2. Secondly, Satan promotes the design of self-murder, not only
directly, as we have heard, but also _by some indirect ways he
undermines the life of man_. That is, when he doth not formally say to
them, Destroy yourselves, but tempts them to such things as he knows
will let in upon death. This way of subtle malice I shall explain under
these heads:—
(1.) First, _Upon highest pretexts of zeal for Gods glory, he sometimes
lays a snare for our lives_. I cannot believe but Satan had a hand in
that forwardness of ancient Christians, who by an open profession of
their faith before persecuting judicatures, did as it were court a
martyrdom; and I have the same persuasion of the painful earnestness
of many holy preachers, who lavish out their strength in a prodigality
of pains for the good of souls, which, like a thief in the candle,
wastes them immediately; whereas a better husbanded strength might be
truly more advantageous, as continuing the light the longer; and yet
so sincere are their ends, so pleasant is their work, that they seldom
observe, as they ought, that Satan, when he can do no better, is glad
of the opportunity to destroy them with their own weapon; and therefore
in this case they may expect he will do all he can to heighten and
forward their zeal, not only by adding all the fuel he can to their
inward propensity of laboriousness, but also by outward encouragement
of the declared acceptations and expectations of their hearers.[421]
(2.) Secondly, _Upon baser pretences of the full enjoyment of sensual
pleasures and carnal delights, he doth unawares push men forward to
death and dangers_. Thus the voluptuous, the glutton, the drunkard, dig
their own graves, and invite death to cut them off before they have
lived out half their time. While Satan tempts men to such excesses of
riot, he labours not only the destruction of the soul, but also of the
body; not only that they be miserable, but that they may be so with all
expedition.
(3.) Thirdly, Besides all these, _he hath other subtle ways of
contriving the death of men, by putting them upon ways and actions
that are attended with hazard_. Thus he sought the death of Christ,
not directly but indirectly, by urging him to an action which he
thought would unavoidably bring him to death, for a fall from so
great a precipice would easily have bereaved any man of life. And
sometimes when men are besotted with enthusiastical delusions, he
can more easily beguile them with such stratagems. That instance of
Stuker[422] is famous, who cut off his brother’s head upon a foolish
persuasion that God would magnify his great power in giving him life
again. If Satan can befool such bewitched slaves into such absurd and
unreasonable apprehensions in regard of others, what hinders but that
he may so far impose upon them, that they may be willing to practise
upon themselves? I remember something to this purpose, of one whom the
devil had well-nigh prevailed with to make a hole in his breast, which
of necessity must have let out his life, upon a pretended promise of
giving him eternal life, and was accordingly forced to take up a knife
and to carry it to his throat.[423] In _anno_ 1647, in Yorkshire, a
company of people were seduced to sacrifice certain creatures to God,
among the rest they sacrificed their aged mother, persuading her she
should rise the third day, and for this they were executed at York.
_Applic._ _This may awaken all to be aware of this temptation._ Some
are sadly concerned in it. Many are the complaints which some of us
have met withal about it in private, and the apprehensions of such
hazards are sadly disquieting. Through such fears thousands of God’s
dear children have passed, and many, too many, have been overcome by
this weapon. Those of us that have not yet known temptations of this
nature, do not know how soon we may be assaulted in this kind. It
is necessary for all to stand upon their guard, and for that end it
behoves us to have at hand these defences against it:—
[1.] First, It is useful to consider _that this is one of Satan’s great
plots_; and when we meet with it clothed with never so many pretexts,
enforced with never so many seeming necessities, yet must we look upon
it as the counsel of an enemy, who certainly intends us no kindness,
let him pretend what he will; and therefore may we be sure it will be
our sad inconvenience and disadvantage.
[2.] Secondly, It must be fixed in our minds _that the thing in
itself is a high iniquity, a most grievous provocation_. No instance
of self-murder, properly such, can be met withal in Scripture, as
practised by any holy person. The command is directly against it, ‘Thou
shalt not kill.’ If we may not murder another, as Austin argues, we
may not murder ourselves; for he that kills himself kills no other
than a man; nay, we may much less lay hand upon our own life.[424] It
is a greater violation of the law of nature and of love. Every man is
nearest to himself; and his love to himself is the pattern of his love
to another. Self-murder must then be a sin of higher aggravations by
far than the murder of another person. And the wiser heathens were far
from countenancing any such cruelty. If Plato had thought it best, for
an immediate enjoyment of immortality, which is the highest pretence
of self-murder imaginable, to make an end of life violently, he would
certainly have practised it himself, or recommended it to others, but
he is so far from this, that he speaks against it as a great wickedness.
[3.] Thirdly, It is necessary that men keep in mind _the danger that
follows such an act_. Death brings God’s unalterable _mittimus_, and
seals up the condition of every man, so that in the same posture he
comes to judgment, it puts an end to all hopes and endeavours. Suppose
then such tempted creatures to have fears and terrors as great as you
can imagine them to be, yet there is a possibility that they may be
deceived in them, that their case is not so bad as they fear, or if it
be bad enough at present, that it may be better afterwards; for many
that have in their anguish resolved against themselves, have been
prevented of the execution of their resolves, and have lived to see
the Lord and his salvation. And who is able to determine that secret,
that their name is not in the book of life? Who can say he is certainly
excluded out of God’s decree? What madness is it then to rush into
certain ruin, when our fears that distress us may be but mistakes! It
is not so certain that men shall be damned, because of what they feel
or fear at present, as it may be if they destroy themselves.
[4.] Fourthly, To prevent occasions to this temptation, _it must
be our care not to give way to discontents for outward things, nor
to distressing fears, such as are despairing and hopeless, for our
spiritual estate_; or if we have a burden either way upon our mind, we
must avoid as much as may be impatient fretfulness, ‘lest Satan get
advantage of us.’ Discontented moods and casting away hope are sad
occasions for this temptation. If we find ourselves thus burdened, we
must look to it betimes, and not suffer it to go too far. And if this
temptation come, we must take heed we keep not the devil’s counsel,
but discover the matter to some that are wise and faithful, able to
advise and pray for us; remembering still that if only outward things
trouble us, we have a better way of ease and remedy, by submitting to a
chastising providence. If spiritual troubles move this way, we should
not run from him, but rather resolve to perish at his foot as humble
suppliants for mercy and pardon.
[5.] Fifthly, The temptation must also be opposed with _fasting and
prayer_. If this be sincerely practised, it will go away at last.
[6.] Sixthly, Something may also be said for caution against
_unnecessary thrusting ourselves, while under such temptations, into
places of danger, or into a converse with instruments of death_. This
may be too great a daring of the temptation, and in the consequence
a mischief. Yet on the other hand, we must not be so cowardly as to
be afraid of such places and things, unto which our callings and
lawful employments do engage us; not to dare to go over a bridge, or
to walk by a river or a pit, if it be our necessary way, is but to
give an advantage to Satan to keep us under continual affrightments;
and therefore I subscribe to Capel’s advice, ‘We must abide by it,
and fight it out by faith; we must not fly the way, the place, the
employment, but go on and look to God, and at last we shall make Satan
fly.’[425]
_Obj._ But if some object to this, that their weakness is great, and
their fears are strong, and Satan never idle, and that therefore they
have little ground to expect an escape, I shall desire they would
consider seriously the instance of Christ in this particular. When he
was upon the pinnacle of the temple, a small push might have overthrown
him, and yet it was not in Satan’s power to do it himself, though he
tempted Christ to cast himself down: which may sufficiently satisfy
us, that there is a sure hedge of providence about us, and that Satan
cannot do us the least hurt by pushing us into a pit or river, or any
such danger.