Satans Temptations in Three Parts, Part 3 · Chapter 15
CHAP. XV. Self-Murther another of his Deſigns in this Temptation. How he tempts to Self-murther 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 it ſelf doth ſo clearly ſuggeſt another, which might poſſibly have followed. In moſt caſes, the Ends of the Devil are manyfold: we may therefore eaſily ſuppoſe (and ſeveral have noted it) that the Devil (that great Murtherer) had herein a ſecret deſign againſt the Life of Chriſt,Dikson in loc. Capel Tempt. Part 2. cap. 9. and that he tempted him here (indirectly) to Self-Murther. And indeed (ſuppoſing that Chriſt had attempted to fly in the Air, and had failed in the Interpriſe,) what elſe could have followed but Death and Ruine? Hence let us Note,
That Satan ſeeks the ruine of our Bodies, Obſ. 9.as well as of our Souls, and tempts Men often to Self-Murther. 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 off, 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 'tis uſually with Men of ſad and Melancholly 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-Murther, two ways.
Firſt, directly, when in plain terms he urgeth Men to deſtroy themſelves. This (becauſe 'tis 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, 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 an 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 ſence of their preſent Condition; the great intendment whereof is to aggravate their ſmart, and to make their burthen ſeem intollerable, and then Self-ruine 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, Job 3. 20, 21. The bitter in Soul value not Life, they long for Death, and dig for it more than for bid Treaſures; they rejoyce 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; 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 it ſelf no great diſhonour) and this works up ſuch a perplexing reſentment in his Mind, that Satan prevails with him to hang himſelf very deliberately.
Secondly, He moſt frequently drawn on Men to deſtroy themſelves by terrors and deſparing 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 may ſeem ſtrange, that thoſe who ſo experimentally feel how fearful a thing it is to fall into the hands of the living God, ſhould entertain ſuch a Temptation, as (to their apprehenſions and knowledg) will certainly plung 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 out-run their lives on the one hand, as he labours to purſue them with ſence 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 perſwade them, that by executing this revenge upon themſelves, they may make ſome kind of ſatisfaction and amends for the ſins they have commited: which though moſt falſe, yet 'tis a wonder how far ſuch ungrounded Surmiſes may poſſeſs the Minds of the Deſperate.Capel Tempt. Part 9. cap. 9. citing Aug. …. That Judas might have ſome ſuch thought when he deſtroyed himſelf, is conjectured by ſome: 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 perſwade them, that they may kill themſelves, and yet go to Heaven for all that; to this purpoſe the ſubtil 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 & fontem, as we ſay, betwixt the Stroke or Halter, and the Death. Capel is ſo apprehenſive of the miſcheivous improvement of this Charity,Capel Tempt. ibid. for an encouragement to Self-Murther, that he with great earneſtneſs cautions all Miniſters againſt ſuch liberal Expreſſions. 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.) Sometimes though ſuch afflicted ones, have no ſuch perſwaſion, 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 deſtraction in their terrors; their preſent anguiſh is made inſupportable, ſo that they haſten out of Life, without care or conſideration of what ſhall follow.
Thirdly, He tempts Men directly to deſtroy themſelves from a Principle of Heroick 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, chuſed 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, ſtabb'd her ſelf. Cato not being able to endure the Victory of Caeſar, Sen. de Providen. c. 2. Liquet mihi cum magno ſpectaſſe gaudio Deos—dum gladium ſacro pectore inſigit. Non ſuit diis immortalibus ſatis ſpectare Catonem Semel—puts an end to his days. Innumerable inſtances of this kind Hiſtories do every where 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 an humour, which paſſed (among theſe blind Heathens) for the higheſt proof of Vertue and Fortitude. To this height it came, inſomuch that we find Seneca highly applauding Cato, for procuring his liberty by his own death; and ſetting forth that Fact as the moſt delightful Spectacle to the Gods.Aug. de civit Dei, P. 1. c. 22. Major animus merito dicendus eſt, qui vitam aerum noſam magis poteſt ſerve quam fugere. Et humanum judicium—prae Conſcientiae luce ac puritate cont…mnere. Though indeed (as Auguſtine notes) it is not Fortitude, but weakneſs, and a clear evidence of impatience, which cannot bear other Mens 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 Southſayer 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.
Fourthly, 'Tis alſo ſufficiently known that Satan by the force of Cuſtome in ſeveral Countries,As in the Kingdoms of Biznagar. Purchas Pilgr. lib. 5. c. 11. and in the Philippian Iſlands. ibid. c. 16. 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 her ſelf to be devoured by the ſame Flame, in which the dead Body of her Husband is conſumed. And there are found in other places cuſtoms of ſelf-deſtruction for the avoiding the tedious inconveniencies of old age, Peeire membratim & …oties per ſtillicidia amittere animam. Sen. Epiſt 101. Q. Cu…tius.where 'tis uſual for old Perſons, with Joy to prepare their own Funeral Pile, and to make a quick diſpatch of their Lives, and rather to die at once, than by peece-meal, as Seneca expreſſeth it. Calanus an Indian Philoſopher, being Dyſenterical, obtained leave of Alexander to burn himſelf for more quick diſpatch.
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, Cacero. 1. Tuſ. queſt. Nihil urgebat aut calamitatis aut criminis—ſed ad capeſſendam mortem—Sola aſſuit animi magnitudo. de Civ. Dei. l. 1. c. 22.and is indeed their Excellency, cannot be denyed; 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 Phaedo of the Immortality of the Soul; that he might haſten thither, threw himſelf Head-long from a Wall, and dyed. 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 me may conjecture Auguſtines thoughts, by that queſtion which he propounds,De Civit Dei. l. 1. c. 27. viz. Whether it be lawful for a Man to kill himſelf for the avoiding of Sin. (which he ſolidly confutes;) We may conclude,Non itaque vobis ó Fideles, Chriſti, ſit tedio vita veſtra. that ſuch thoughts, were the uſual Temptations of good Men in his time, and the rather becauſe in the cloſe of that Chapter, he applyes that diſcourſe particularly to the Servants of Chriſt, that they ſhould not think their Lives a Burthen.
Secondly, Satan promotes the deſign of Self-Murther, 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 your ſelves, but tempts them to ſuch things, as he knows will let in Death upon them. This way of ſubtil Malice I ſhall explain under theſe heads.
Firſt, Upon higheſt pretexts of Zeal for God's 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 perſwaſion 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 Theif in the Candle) waſts them immediately;Vid. Boyles reflectons. Sec. 2. Med. 10. whereas a better husbanded Strength might be truely more advantagious, 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 Fewel he can to their inward propenſity of laboriouſneſs, but alſo by outward encouragement, of the declared Acceptations, and Expectations, of their Hearers.
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.
Thirdly, Beſides all theſe, he hath other ſubtile 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 Praecipice, 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 is famous, who cut off his Brothers Head, upon a fooliſh perſwaſion, 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,See the Narrative of Jo. Gilpin, called the Quakers ſhaken. 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. In Anno 1647. in York-ſhire, a Company of People were ſeduced to ſacrifice certain Creatures to God, among the reſt they Sacrificed their aged Mother, perſwading her ſhe ſhould riſe the third day, and for this they were Executed at York.
This may awaken all to be aware of this Temptation;Applic. 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; 'tis neceſſary for all to ſtand upon their Guard, and for that end, it behoves us to have at hand theſe defences againſt it.
Firſt, 'Tis uſeful to conſider, that this is one of Satan's great Plots; and when we meet with it cloathed 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.
Secondly, It muſt be fixed in our minds, that the thing in it ſelf is an high Iniquity, a moſt grievous Provocation; no Inſtance of Self-Murther (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 murther another (as Auſtin argues) we may not murther our ſelves: De Civit. Dei. l. 1. c. 20. Non occides, non alterum ergo nec te, neque enim qui ſe occidit, aliud quam hominem occidit.for he that kills himſelf kills no other then a Man; nay we may much leſs lay hand upon our own Life. 'Tis 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-Murther muſt then be a Sin of higher aggravations by far, than the Murther of another Perſon. And the wiſer Heathens were far from countenancing any ſuch cruelty; Aug. de Civit Dei. l. 1. c. 22.If Plato had thought it beſt for an immediate enjoyment of Immortality, (which is the higheſt pretence of Self-Murther imaginable) to make an end of Life violently,Et Coment Lod. Viv. ibid. 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.
Thirdly, 'Tis 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 ruine, 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.
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 deſparing and hopeleſs) for our Spiritual Eſtate: or if we have a burthen 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 our ſelves thus burthened, 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 Devils Counſel, but diſcover the matter to ſome that are wiſe and faithful, able to adviſe and pray for us; remembring 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.
Fifthly, The Temptation muſt alſo be oppoſed with Faſting and Prayer; if this be ſincerely practiſed, it will go away at laſt.
Sixthly, Something may alſo be ſaid for caution againſt unneceſſary thruſting our ſelves (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 affraid of ſuch Places and Things, unto which our Callings and lawful employments do engage us; not to dare to go over a Bridg, 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 Capels advice, We muſt abide by it, Tempt. Part 2. cap. 9.and fight it out by Faith; we muſt not fly the way, the place, the imployment, but go on and look to God, and at laſt we ſhall make Satan fly.
But if ſome object to this,Object. 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. Anſw.I ſhall deſire they would conſider ſeriouſly, the Inſtance of Chriſt in this particular, when he was upon the Pinacle of the Temple, a ſmall puſh might have overthrown him, and yet it was not in Satans power to do it himſelf, though he tempted Chriſt to caſt himſelf down: which may ſufficiently ſatisfy us, that there is a ſure hedg 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.