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.