Discourses of the Great Duties of Natural Religion, Sermon 14
SERMON XIV.
The Sins of Men not chargeable upon God; but upon themſelves.
JAMES I. 13, 14.
Let no Man ſay when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any Man: But every Man is tempted, when he is drawn away of his own luſt, and enticed.
NEXT to the Bel…ef of a God, and his Providence, there is nothing more Fundamentally neceſſary to the practice of a good Life, than the belief of theſe two Principles, That God is not the Author of Sin, and That every Man's Sin lies at his own door and he hath reaſon to blame himſelf for all the evil that he does.
Firſt, That God is not the Author of Sin, that he is no way acceſſary to our faults, either by tempting or forcing us to the Commiſſion of them. For if he were, they would neither properly be Sins, nor could they be juſtly puniſhed. They would not properly be Sins, for Sin is a contradiction to the Will of God; but ſuppoſing Men to be either tempted or neceſſitated thereto, that which we call Sin, would either be a meer paſſive Obedience to the Will of God, or an active Compliance with it, but neither way a contradiction to it. Nor could theſe actions be juſtly puniſhed; for all puniſhment ſuppoſeth a fault, and a fault ſuppoſeth liberty and freedom from force and neceſſity; ſo that no Man can be juſtly puniſhed for that which he cannot help, and no Man can help that, which he is neceſſitated and compel'd to. And tho' there were no force in the caſe, but only temptation, yet it would be unreaſonable for the ſame perſon to tempt and puniſh. For as nothing is more contrary to the holineſs of God, than to tempt Men to Sin; ſo nothing can be more againſt juſtice and goodneſs, than firſt to draw Men into a fault, and then to chaſtize them for it. So that this is a Principle which lies at the bottom of all Religion, That God is not the Author of the Sins of Men. And then,
Secondly, That every Man's fault lies at his own door, and he has reaſon enough to blame himſelf for all the evil that he does. And this is that which makes Men properly guilty, that when they have done amiſs, they are conſcious to themſelves it was their own act, and they might have done otherwiſe; and guilt is that which makes Men liable to puniſhment; and fear of puniſhment is the great reſtraint from Sin, and one of the principal Arguments for Virtue and Obedience.
And both theſe Principles our Apoſtle St. James does here fully aſſert in the words which I have read unto you. L…t no Man ſay when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any Man: But every Man is tempted, when he is drawn away of his own Luſt, and enticed.
In which words, theſe two things are plainly contained.
Firſt, That God doth not tempt any Man to Sin. Let no Man ſay when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any Man.
Secondly, That every Man's fault lies at his own door, and he is his own greateſt tempter. But every Man is tempted, when he is drawn away of his own Luſt, and enticed.
I. That God doth not tempt any Man to Sin. Let no Man ſay when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any Man. In which words, there are three things to be conſidered.
Firſt, The Propoſition which the Apoſtle here rejects, and that is, That God tempts Men. Let no Man ſay when he is tempted, I am tempted of God.
Secondly, The manner in which he rejects it. Let no Man ſay ſo. By which manner of ſpeaking, the Apoſtle inſinuates theſe two Things. 1. That Men are apt to lay their faults upon God: For when he ſays, L…t no Man ſay ſo, he intimates, that Men are apt to ſay ſo, and it is very probable that ſome did ſay ſo; and, 2dly. That it is not only a fault, but an impious aſſertion to ſay that God tempts Men. He ſpeaks of it as a thing to be rejected with deteſtation. Let no Man ſay; that is, far be it from us to affirm a thing ſo impious and diſhonourable to God.
Thirdly, The Reaſon and Argument that he brings againſt it, For God cannot be tempted with evil, neither tempteth he any Man.
Firſt, the Propoſition which the Apoſtle here rejects, and that is, That God tempts Men: Let no Man ſay, when he is tempted, I am tempted of God. Now that we may the more diſtinctly underſtand the meaning of the Propoſition, which the Apoſtle here rejects, it will be very requiſite to conſider what Temptation is, and the ſeveral ſorts and kinds of it. To Tempt a Man, is in general, nothing elſe but to make trial of him in any kind what he will do. In Scripture Temptation is commonly confin'd to the trial of a Man's good or bad, of his virtuous or vicious inclinations. But then it is ſuch a trial as endangers a Man's virtue, and if he be not well reſolved, is likely to overcome it, and to make him fall into Sin. So that temptation does always imply ſomething of danger the worſt way. And Men are thus tempted, either from themſelves, or by others; by others chiefly theſe two ways.
Firſt, By direct and down-right perſwaſions to Sin.
Secondly, By being brought into ſuch Circumſtances as will greatly endanger their falling into it, tho' none ſolicit and perſwade them to it.
Firſt, By direct and down-right perſwaſions to Sin. Thus the Devil tempted our Firſt Parents, by repreſenting things ſo to them, as might on the one hand incite them to Sin, and on the other hand, weaken and looſen that, which was the great curb and reſtraint from it. On the one hand, he repreſents to them the advantages they ſhould have by breaking God's Command. God doth know that in the day ye eat thereof, then your eyes ſhall be opened, and ye ſhall be as Gods, knowing good and evil. On the other hand, he repreſents the danger of offending not to be ſo great and certain as they imagined. The Serpent ſaid unto the Woman, ye ſhall not ſurely dye. And the Devil had ſo good ſucceſs in this way of tempting the firſt Adam, as to encourage him to ſet upon the ſecond, our Bleſſed Saviour, in the ſame manner; for he would have perſwaded him to fall down and worſhip him, by offering him all the Kingdoms of the World, and the glory of them. And thus bad Men many times tempt others, and endeavour to draw them into the ſame wicked Courſes with themſelves. Solomon repreſents to us the manner and the danger of it, Prov. 1. 10, 11, 13, 14. My Son, if Sinners entice thee, conſent thou not; if they ſay, come with us, let us lay wait for blood, let us lurk privily for the innocent without cauſe; we ſhall find all precious ſubſtance, we ſhall fill our houſes with ſpoil. Caſt in thy lot amongſt us, let us all have one purſe. This is the firſt way of temptation.
And to be ſure God tempts no Man this way. He offers no Arguments to Man to perſwade him to Sin; he no where propoſeth either Reward or Impunity to Sinners: but on the contrary, gives all imaginable encouragement to Obedience, and threatens the tranſgreſſion of his Law with moſt dreadful Puniſhments.
Secondly, Men are likewiſe tempted, by being brought into ſuch Circumſtances, as will greatly endanger their falling into Sin, tho' none perſwade them to it; and this happens two ways; when Men are remarkably beſet with the allurements of the World, or aſſaulted with the Evils and Calamities of it; for either of theſe Conditions are great temptations to Men, and make powerful aſſaults upon them, eſpecially when they fall upon thoſe who are ill diſpoſed before, or are but of a weak Virtue and Reſolution.
The allurements of the World are ſtrong temptations; Riches, and Honours, and Pleaſures, they are the Occaſions and Incentives to many Luſts. Honour and Greatneſs, Power and Authority over other…, eſpecially when Men are ſuddenly lifted up, and from a low Condition, are apt to tranſport Men to Pride and Inſolency towards others. Power is a ſtrong Liquor which does eaſily intoxicate weak Minds, and make them apt to ſay and do undecent things. Man that is in Honour and underſtands not, is like the Beaſts that periſh; Intimating that Men who are exalted to an high Condition, are very apt to forget themſelves, and to play the Fools and Beaſts. It requires great Conſideration, and a well-poiſed Mind, not to be lifted up with one's Condition. Weak heads are apt to turn and grow dizzy, when they look down from a great height.
And ſo likewiſe Eaſe and Proſperity are a very ſlippery Condition to moſt Men, and without great care, do endanger the falling into great Sins. So Solomon obſerves, Prov. 1. 32. For the turning away of the ſimple ſhall ſlay them, and the proſperity of fools ſhall deſtroy them. For this Reaſon Agur maketh his Prayer to God, that he would give him neither Poverty nor Riches, but keep him in a mean Condition, becauſe of the danger of both extreams, Prov. 30. 8, 9. Give me not Riches, leſt I be full, and deny thee. Both the eager deſire, and the poſſeſſion and enjoyment of Riches do frequently prove fatal to Men. So our Saviour tells us elſewhere very Emphatically, Mat. 19. 23, 24. Verily I ſay unto you, that a Rich Man ſhall hardly enter into the Kingdom of Heaven: And again I ſay unto you, it is eaſier for a Camel to go through the eye of a needle, than for a Rich Man to enter into the Kingdom of God. St. Paul likewiſe very fully declares unto us the great danger of this Condition, 1 Tim. 6. 9, 10. But they that will be Rich, fall into temptation, and a ſnare, and into many fooliſh and hurtful luſts, which drown Men in deſtruction and perdition; for the love of mony is the root of all evil, which while ſome coveted after, they have erred from the faith, and pierced themſelves through with many ſorrows.
But the greateſt Bait of all to Fleſh and Blood, is ſenſual Pleaſures; the very preſence and opportunity of theſe, are apt to kindle the Deſires, and to inflame the Luſts of Men, eſpecially where theſe temptations meet with ſuitable tempers, where every ſpark that falls catcheth.
And on the other hand, the Evils and Calamities of this World, eſpecially if they threaten or fall upon Men in any degree of extremity, are ſtrong temptations to Human Nature. Poverty and Want, Pain and Suffering, and the fear of any great Evil, eſpecially of Death, theſe are great ſtraits to Humane Nature, and apt to tempt Men to great Sins, to impatience and diſcontent, to unjuſt and diſhoneſt ſhifts, to the forſaking of God, and Apoſtacy from his Truth and Religion. Agur was ſenſible of the dangerous temptation of Poverty, and therefore he prays againſt that, as well as againſt Riches; Give me not Poverty, leſt being Poor I ſteal, and take the name of the Lord my God in vain; that is, leſt I be tempted to Theft, and Perjury. The Devil, whoſe Trade it is to tempt Men to Sin, knew very well the force of theſe ſorts of Temptations, when he deſired God firſt to touch Job in his Eſtate, and to ſee what effect that would have, Job 1. 11. But put forth thine hand now, and touch all that he hath, and he will curſe thee to thy face. And when he found himſelf deceived in this, ſurely he thought, that were he but afflicted with great bodily pains, that would put him out of all patience, and fleſh and blood would not be able to withſtand this Temptation, Chap. 2. ver. 5. But put forth thine hand now, and touch his bone and his fleſh, and he will curſe thee to thy face. And this was the great Temptation that the Primitive Chriſtians were aſſaulted withal; they were tempted to forſake Chriſt and his Religion, by a moſt violent Perſecution, by the ſpoiling of their goods, by Impriſonment, and Torture, and Death. And this is that kind of Temptation which the Apoſtle particularly ſpeaks of before the Text, Bleſſed is the Man that endureth temptation; for when he is tried, he ſhall receive the Crown of Life, which the Lord hath promiſed to them that love him; and then it follows, Let no Man ſay when he is tempted, I am tempted of God. And thus I have given an account of the ſeveral ſorts of temptations comprehended under this ſecond Head, namely, when Men are tempted by being brought into ſuch Circumſtances as do greatly endanger their falling into Sin, by the Allurements of this World, and by the Evils and Calamities of it.
Now the Queſtion is, how far God hath an hand in theſe kind of temptations, that ſo we may know how to limit this Propoſition, which the Apoſtle here rejects, that Men are tempted of God. Let no Man ſay, when he is tempted, I am tempted of God.
That the Providence of God does order, or at leaſt permit Men to be brought into theſe Circumſtances I have ſpoken of, which are ſuch dangerous temptations to Sin, no Man can doubt, that believes his Providence to be concern'd in the affairs of the World. All the difficulty is, how far the Apoſtle does here intend to exempt God from an hand in theſe temptations. Now for the clearer underſtanding of this, it will be requiſite to conſider the ſeveral Ends and Reaſons, which thoſe who tempt others may have in tempting them; and all temptation is for one of theſe three Ends or Reaſons; either for the trial and improvement of Men's Virtues; or by way of Judgment and Puniſhment for ſome former great Sins and Provocations; or with a direct purpoſe and deſign to ſeduce Men to Sin; theſe I think are the chief Ends and Reaſons that can be imagined, of exerciſing Men with dangerous temptations.
Firſt, For the exerciſe and improvement of Men's Graces and Virtues. And this is the End which God always aims at, in bringing good Men, or permitting them to be brought into dangerous temptations. And therefore St. James ſpeaks of it as a matter of joy, when good Men are exerciſed with afflictions; not becauſe afflictions are deſirable for themſelves, but becauſe of the happy conſequences of them, Ver. 2, 3. of this Chap. My Brethren, count it all joy, when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. And to the ſame purpoſe St. Paul, Rom. 5. 3, 4, 5. We glory in tribulation, knowing that tribulation worketh patience, and patience experience; foreign, Patience trieth a Man, and this trial worketh hope, and hope maketh not aſhamed. Theſe are happy effects and conſequences of affliction and ſuffering, when they improve the Virtues of Men, and increaſe their Graces, and thereby make way for the increaſe of their Glory. Upon this account, St. James pronounceth thoſe Bleſſed, who are thus tempted. Bleſſed is the Man that endureth temptation; for when he is tried, he ſhall receive the Crown of Life, which the Lord hath promiſed to them that love him.
And this certainly is no diſparagement to the Providence of God, to permit Men to be thus tempted, when he permits it for no other end, but to make them better Men, and thereby to prepare them for a greater Reward: And ſo the Apoſtle aſſures us, Rom. 8. 17, 18. If ſo be we ſuffer with him, we ſhall alſo be glorified with him; for I reckon that the ſufferings of this preſent time are not worthy to be compared with the glory that ſhall be revealed in us. And ver. 28. For we know that all things ſhall work together for good to them that love God. And this happy end and iſſue of temptations to good Men the Providence of God ſecures to them (if they be not wanting to themſelves) one of theſe two ways, either by proportioning the temptation to their ſtrength; or if it exceed that, by miniſtring new ſtrength and ſupport to them, by the ſecret and extraordinary aids of his Holy Spirit.
Firſt, By proportioning the temptation to their ſtrength; ordering things ſo by his ſecret and wiſe Providence, that they ſhall not be aſſaulted by any temptation, which is beyond their ſtrength to reſiſt and overcome. And herein the ſecurity of good Men doth ordinarily conſiſt; and the very beſt of us, thoſe who have the firmeſt and moſt reſolute virtue were in infinite danger, if the Providence of God did not take this care of us. For a temptation may ſet upon the beſt Men with ſo much violence, or ſurprize them at ſuch an advantage, as no ordinary degree of grace and virtue is able to withſtand: But where Men are ſincerely good, and honeſtly reſolv'd, the Providence of God doth ward off theſe fierce blows, and put by theſe violent thruſts, and by a ſecret diſpoſal of things, keep them from being aſſaulted by theſe irreſiſtible kinds of temptations.
The Conſideration whereof, as it is a great encouragement to Men to be ſincerely good, ſo likewiſe a great Argument for a continual dependance upon the Providence of God, and to take us off from confidence in our ſelves, and our own ſtrength. And this uſe the Apoſtle makes of it, 1 Cor. 10. 12. Wherefore let him that thinketh he ſtandeth, (that is confident that nothing ſhall be able to ſhake him, or throw him down) take heed leſt he fall; there hath no temptation taken you, but ſuch as is common to Men; foreign, but what is humane; nothing but what an humane ſtrength, aſſiſted by an ordinary grace of God, may be able to reſiſt and Conquer. But there are greater and more violent temptations than theſe, which you have not yet been tried with; and when thoſe happen, we muſt have recourſe to God for an extraordinary aſſiſtance. And this is the
Second way I mention'd, whereby the Providence of God does ſecure good Men in caſe of extraordinary temptations, which no humane ſtrength can probably reſiſt. And this the ſame Apoſtle aſſures us of in the very next words, God is faithful, who will not ſuffer you to be tempted above what you are able, but will with the temptation alſo make a way to eſcape, that you may be able to bear it. That is, in caſe of great and violent temptations (ſuch as the Chriſtians in the height of their Perſecutions were expoſed to) God will ſecretly miniſter ſtrength and ſupport equal to the force and power of the temptation. And this God did in an extraordinary manner to the Chriſtian Martyrs, and that to ſuch a degree, as made them joyfully to embrace their Sufferings, and with the greateſt chearfulneſs in the world to endure thoſe torments, which no humane patience was able to bear. And where God doth thus ſecure Men againſt temptations, or ſupport them under them, it is no reflection at all upon the goodneſs or juſtice of his Providence, to permit them to be thus tempted.
Secondly, God permits others to be thus tempted, by way of Judgment and Puniſhment for ſome former great Sins and Provocations which they have been guilty of. And thus many times God puniſheth great and notorious Offenders, by permitting them to fall into great temptations, which meeting with a vicious diſpoſition, are likely to be too hard for them, eſpecially conſidering how by a long habit of wickedneſs, and wilful commiſſion of great and notorious Sins, they have made themſelves an eaſie prey to every temptation, and have driven the Spirit of God from them, and deprived themſelves of tho…e aids and reſtraints of his Grace, which he ordinarily affords, not only to good Men, but likewiſe to thoſe who are not very bad. And thus God is ſaid to have hardened Pharaoh by thoſe Plagues and Judgments which he ſent upon him and his Kingdom. But if we carefully read the Story, it is ſaid that he firſt harden'd himſelf, and then that God hardened him; that is, he being hardened under the firſt Judgments of God, God ſent more, which meeting with his obſtinacy, had this unnatural effect upon him, to harden him yet more; not that God did infuſe any wickedneſs or obſtinacy into him, but by his juſt Judgments ſent more Plagues upon him, which hardened him yet more, and which were likely to have that effect upon him, conſidering the ill temper of the Man. And it was juſt by way of puniſhment that they ſhould. And ſo likewiſe, Joſhua 11. 19, 20. it is ſaid that the Cities of the Canaanites did not make peace with Joſhua, becauſe it was of the Lord to harden their hearts, that they ſhould come againſt Iſrael in Battel, that he might deſtroy them utterly; that is, for their former iniquities, the meaſure whereof was now full, the Providence of God did juſtly bring them into, and leave them under thoſe Circumſtances, which made them obſtinate againſt all terms of Peace, and this proved fatal to them.
And in the like ſenſe we are to underſtand ſeveral other expreſſions in Scripture, which likewiſe might ſeem very harſh. As Iſaiah 6. 10. Make the heart of this People fat, and make their ears heavy, and ſhut their eyes, leſt they ſee with their eyes, and hear with their ears, and underſtand with their hearts, and convert and be healed; all which expreſſions ſignifie no more, but that God, for the former provocations and impenitency of that People, did leave them to their own hardneſs and blindneſs, ſo that they did not deſire to underſtand and make uſe of the means of their recovery. So likewiſe, Rom. 1. 24. God is ſaid to have given up the idolatrous Heathen to uncleanneſs, to vile and unnatural luſts; and Ver. 28. to a reprobate and injudicious Mind; that is, as a puniſhment of their Idolatry, he left them to the power of thoſe temptations, which betrayed them to the vileſt luſts. And to mention but one Text more, 2 Theſ. 2. 11. the Apoſtle threatens thoſe that rejected the truth, that for this cauſe God would ſend them ſtrong deluſions, (the efficacy of error) that they ſhould believe a lye, that they all might be damned, who believed not the truth, but had pleaſure in unrighteouſneſs; that is, as a juſt puniſhment for their renouncing the truth, God gave them over to the power of deluſion; their error had its full ſcope at them, to tempt them with all its colours and pretences.
But it is obſervable, that, in all theſe places which I have mention'd, God is ſaid to give Men up to the power of temptation, as a puniſhment of ſome former great Crimes and Provocations. And it is not unjuſt with God thus to deal with Men, to leave them to the power of temptation, when they had firſt wilfully forſaken him; and in this caſe God doth not tempt Men to Sin, but leaves them to themſelves, to be tempted by their own hearts luſts; and if they yield and are Conquered, it is their own fault, becauſe they have neglected God's grace, whereby they might have been able to have reſiſted thoſe temptations; and have forced his holy Spirit to withdraw himſelf from them, and to leave them open and naked to thoſe aſſaults of temptation, againſt which they might otherwiſe have been ſufficiently armed.
Thirdly, The laſt end of temptation which I mentioned, is to try Men, with a direct purpoſe and intention to ſeduce Men to Sin. Thus wicked Men tempt others, and thus the Devil tempts Men. Thus he tempted our firſt Parents, and ſeduced them from their Obedience and Allegiance to God. Thus he tempted Job, by bringing him into thoſe Circumſtances, which were very likely to have forc'd him into impatience, and diſcontent. And thus he tempted our bleſſed Saviour; but found nothing in him to work upon, or to give him any advantage over him. And thus he daily tempts Men, by laying all ſorts of baits and ſnares before them, going about continually, ſeeking whom he may ſeduce and deſtroy; and as far as God permits him, and his Power reacheth, he ſuits his temptations as near as he can to the humours and appetites and inclinations of Men, contriving them into ſuch circumſtances, as that he may ply his temptations upon them to the greateſt advantage; propounding ſuch Objects to them, as may moſt probably draw forth the corruptions of Men, and kindle their irregular deſires, and inflame their luſts, and tempt their evil inclinations that way, which they are moſt ſtrongly bent. He tempts the Covetous Man with Gain, the Ambitious Man with Preferment, the Voluptuous Man with Carnal and Senſual Pleaſures; and where none of theſe baits will take, he ſtirs up his Inſtruments to perſecute thoſe, who are ſtedfaſt and confirmed in Reſolutions of Piety and Virtue, to try if he can work upon their Fear, and ſhake their Conſtancy and Fidelity to God and Goodneſs that way; and all this he doth with a direct deſign and earneſt deſire to ſeduce Men from their Duty, and to betray them to Sin.
But thus God tempts no Man, and in this ſenſe it is that the Apoſtle means, that no Man when he is tempted, is tempted of God. God hath no deſign to ſeduce any Man to Sin. He often proves the obedience of Men, and ſuffers them to fall into divers temptations, for the trial of their faith, and exerciſe of their obedience, and other Virtues; and he permits bad Men to be aſſaulted with great temptations, and as a puniſhment of their former obſtinacy and impiety, withdraws the aids and aſſiſtances of his grace from them, and leaves them to their own weakneſs and folly; but not ſo as to take away all reſtraint of his grace even from bad Men, unleſs it be upon very high provocation, and a long and obſtinate continuance in Sin: But God never tempts any Man, with any intention to ſeduce him to Sin, and with a deſire he ſhould do wickedly. This is the proper work of the Devil and his Inſtruments; in this ſenſe it is far from God to tempt any Man; and whenever in the ordinary courſe, and by the common permiſſion of his Providence, Men fall into temptation, the utmoſt that God does, is to leave them to themſelves; and he does not do this neither, but to thoſe who have highly provoked him to depart from them; that is, to thoſe who have juſtly deſerved to be ſo dealt withal.
And thus I have conſider'd the Propoſition which the Apoſtle here rejects, namely, that God tempts Men, and have ſhewn as clearly as I can, how it is to be limited and underſtood. I now proceed to the ſecond thing which I propounded to conſider, viz. The manner in which the Apoſtle rejects this Propoſition, Let no Man ſay, when he is tempted, I am tempted of God. By which manner of ſpeaking, he inſinuates two Things.
Firſt, That Men are apt to lay their faults upon God. For when he ſays, let no Man ſay ſo, he intimates that Men were apt to ſay thus; and 'tis probable ſome did ſay ſo, to excuſe themſelves for their deſerting their Religion upon the temptation of Perſecution and Suffering. 'Tis not unlikely, that Men might lay the fault upon God's Providence, which expoſed them to theſe difficult trials, and thereby tempted them to forſake their Religion.
But however this be, we find it very natural to Men, to transfer their faults upon others. Men are naturally ſenſible when they offend, and do contrary to their Duty; and the guilt of Sin is an heavy burthen, of which Men would be glad to eaſe themſelves as much as they can; and they think it is a mitigation and excuſe of their faults, if they did not proceed only from themſelves, but from the violence and compulſion, the temptation and inſtigation of others. But eſpecially Men are very glad to lay their faults upon God, becauſe he is a full and ſufficient excuſe, nothing being to be blamed that comes from him. Thus Adam did, upon the commiſſion of the very firſt Sin that Mankind was guilty of. When God charged him for breaking of his Law, by eating of the fruit of the forbidden Tree, he endeavours to excuſe himſelf, by laying the fault obliquely upon God; The Woman whom thou gaveſt to be with me, ſhe gave me of the Tree, and I did eat. The Woman whom thou gaveſt to be with me; he does what he can to derive the fault upon God. And tho' this be very unreaſonable, yet it ſeems it is very natural. Men would fain have the pleaſure of committing Sin, but then they would be glad to remove as much of the trouble and guilt of it from themſelves as they can.
Secondly, This manner of Speech, which the Apoſtle here uſeth, doth inſinuate further to us, that it is not only a falſe, but an impious aſſertion, to ſay that God tempts Men to Sin. He ſpeaks of it, not only as a thing unfit to be ſaid, but fit to be rejected with the greateſt indignation; let no Man ſay, that is, far be it from us to affirm any thing ſo impious and ſo diſhonourable to God. For nothing can be more contrary to the holy and righteous nature of God, and to thoſe plain declarations which he hath made of himſelf, than to ſeduce Men to wickedneſs; and therefo…e no Man, that hath any regard to the honour of God, can entertain the leaſt ſuſpicion of his having any hand in the Sins of Men, or give heed to any Principles or Doctrines, from whence ſo odious and abominable a Conſequence may be drawn. I proceed to the
Third Thing I propounded to conſider, viz. The Reaſon or Argument which the Apoſtle brings againſt this impious ſuggeſtion; That God cannot be tempted with evil, and therefore no Man can imagine that he ſhould tempt any Man to it; Let no Man ſay, when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any Man. And in ſpeaking to this, I ſhall
Firſt Conſider the ſtrength and force of this Argument; And
Secondly, The Nature and Kind of it.
Firſt, The ſtrength and force of this Argument, God cannot be tempted with evil, neither tempteth he any Man; foreign, he is untemptable by evil; he cannot be drawn to any thing that is bad himſelf, and therefore it cannot be imagined he ſhould have any inclination or deſign to ſeduce others. And this will appear to be a ſtrong and forcible Argument, if we conſider,
Firſt, The Propoſition upon which it is grounded, that God cannot be tempted by evil.
Secondly, The Conſequence that clearly follows from it; and that is, that becauſe God cannot be tempted by evil, therefore he cannot tempt any Man to it.
Firſt, We will conſider the Propoſition upon which this Argument is built, and that is, that God cannot be tempted by evil. He is out of the reach of any temptation to evil. Whoever is tempted to any thing, is either tempted by his own inclination, or by the allurement of the Object, or by ſome external Motive and Conſideration: but none of all theſe can be imagined to have any place in God, to tempt him to evil.
For, Firſt, he hath no temptation to it from his own inclination. The holy and pure Nature of God is at the greateſt diſtance from …vil, and at the greateſt contrariety to it. He is ſo far from having any inclination to …vil, that it is the only thing in the World to which he hath an irreconcilable Antipathy. This the Scripture frequently declares to us, and that in a very emphatical manner. Pſal. 5. 4. He is not a God that hath pleaſure in wickedneſs, neither ſhall evil dwell with him. The words are a Diminution, and leſs is ſaid, than is intended by them; the meaning is, that God is ſo far from taking pleaſure in Sin, that he hath a perfect hatred and abhorrence of it. Hab. 2. 13. Thou art of purer eyes than to behold evil, and canſt not look upon iniquity. As when Men hate a thing to the higheſt degree, they turn away their eyes, and cannot endure to look upon it. Light and Darkneſs are not more oppoſite to one another, than the Holy Nature of God is to Sin. What fellowſhip hath Light with Darkneſs, or God with Belial?
Secondly, There is no allurement in the Object, to ſtir up any inclination in him towards it. Sin in its very nature is imperfection, and irregularity, crookedneſs, and deformity; ſo that unleſs there be an inclination to it beforehand, there is nothing in it to move any ones liking or deſire towards it; it hath no attractives or enticements in it, but to a corrupt and ill-diſpoſed Mind.
Thirdly, Neither are there external Motives and Conſiderations, that can be imagined to tempt God to it. All Arguments that have any temptation, are either founded in hope or fear; either in the hope of gaining ſome benefit or advantage, or in the fear of falling into ſome miſchief or inconvenience. Now the Divine Nature being perfectly happy, and perfectly ſecured in its own happineſs, is out of the reach of any of theſe temptations. Men are many times tempted to evil very ſtrongly by theſe Conſiderations; they want many things to make them happy, and they fear many things which may make them miſerable; and the hopes of the one, and the fears of the other, are apt to work very powerfully upon them, to ſeduce them from their Duty, and to draw them to Sin: but the Divine Nature is firm againſt all theſe attempts, by its own fullneſs and ſecurity. So that you ſe… now the Propoſition, upon which the Apoſtle grounds his Argument, is evidentally true, and beyond all exception, that God cannot be tempted with evil. Let us then in the
Second place, conſider the Conſequence that clearly follows from it; That becauſe God cannot be tempted with evil, therefore he cannot tempt any Man to it. For why ſhould he deſire to draw Men into that, which he himſelf abhors, and which is ſo contrary to his own nature and diſpoſition? When Men tempt one another to Sin, they do it to make others like themſelves; and when the Devil tempts Men to Sin, it is either out of direct malice to God, or out of envy to Men. But none of theſe Conſiderations can have any place in God, or be any Motive to him to tempt Men to Sin.
Bad Men tempt others to Sin, to make them like themſelves, and that with one of theſe two Deſigns; either for the comfort or pleaſure of Company, or for the countenance of it, that there may be ſome kind of Apology and Excuſe for them.
For the Comfort and Pleaſure of Company. Man does not love to be alone; and for this Reaſon bad Men endeavour to make others like themſelves, that agreeing with them in the ſame diſpoſition and manners, they may be fit Company for them. For no Man takes pleaſure in the Society and Converſation of thoſe, who are of contrary Tempers and Inclinations to them, becauſe they are continually warring and claſhing with one another. And for this Reaſon bad Men hate and perſecute thoſe that are good. Let us lie in wait (ſay they) for the Righteous, becauſe he is not for our turn, and he is contrary to our doings; he is grievous unto us even to behold; for his life is not like other Mens, and his ways are of another faſhion; as it is expreſt in the Wiſdom of Solomon. So that wicked Men tempt others to Sin, that they may have the pleaſure and contentment of their Society. But now for this Reaſon God cannot be imagined to tempt Men to Sin; becauſe that would be the way to make them unlike himſelf, and ſuch as his Soul could take no pleaſure in.
Another Deſign that bad Men have in ſeducing others to Sin, is thereby to give countenance to their bad actions, and to be ſome kind of Excuſe and Apology for them. Among Men, the multitude of Offenders does ſometimes procure impunity, but it always gives countenance to Vice; and Men are apt to alledge it in their excuſe, that they are not alone guilty of ſuch a fault, that they did not do it without Company and Example; which is the Reaſon of that Law, Exod. 23. 2. Thou ſhalt not follow a multitude to do evil; implying, that Men are very apt to take encouragement to any thing that is bad, from Company and Example. But neither hath this Reaſon any place in God, who being far from doing evil himſelf, can have no Reaſon to tempt others to do ſo, by way of excuſe, and vindication of himſelf.
And when the Devil tempts Men to Sin, it is either out of direct malice to God, or out of envy to Men. Out of malice to God, to ſpoil his Workmanſhip, and to pervert that which came innocent and upright out of his hands; to rob God of his Subjects, and to debauch them from their Duty and Allegiance to him; to ſtrengthen the Rebellion which he has raiſed againſt God, and to make him as many Enemies as he can. But for this End God cannot tempt any Man; for this would be to procure diſhonour to himſelf, and to deface the work of his own hands.
Another Reaſon why the Devil tempts Men, is Envy. When he was fallen from God, and Happineſs, and by his own Rebellion had made himſelf miſerable, he was diſcontented to ſee the happy Condition of Man, and it grieved him at his very heart; and this moved him to tempt Man to Sin, that he might involve him in the ſame miſery into which he had plunged himſelf. It is a pleaſure to Envy to over-turn the happineſs of others, and to lay them level with themſelves. But the Divine Nature is full of goodneſs, and delights in the happineſs of all his Creatures. His own incomparable felicity has placed him as much above any temptation to envying others, as above any occaſion of being contemned by them. He grudges no Man's happineſs, and therefore cannot tempt Men to Sin, out of a deſire to ſee them miſerable. So that none of thoſe Conſiderations which move the Devil to tempt Men to Sin, and Evil Men to tempt one another to do wickedly, can be imagined to have any place in God.
And thus you ſee the force of the Apoſtle's Argument, that becauſe God cannot be tempted to evil, therefore he can tempt no Man. None tempt others to be bad, but thoſe who are firſt ſo themſemſelves. I ſhall now in the
Second place, Conſider the Nature and Kind of the Argument, which the Apoſtle here uſeth, Let no Man ſay, when he is tempted, I am tempted of God; for God cannot be tempted with evil, neither tempteth he any Man. He does not reject this impious Propoſition barely upon his own Authority; but he argues againſt it from the Nature and Perfection of God; and therein appeals to the common Notions of Mankind concerning God. We might very well have reſted in his Authority, being an Apoſtle Commiſſioned by our Saviour, and extraordinarily aſſiſted and witneſſed to, by the Miraculous gifts of the Holy Ghoſt, wherewith he was endowed. But he condeſcends to give a Reaſon of what he ſays, and appeals to the common Principles of Mankind. For all Men will readily agree to this, that God hath all imaginable perfection: but it is a plain imperfection to be liable to be tempted to Evil, and therefore God cannot be tempted to Evil. And if ſo, it is as impoſſible that he ſhould tempt others to it; for none can have either an inclination or intereſt to ſeduce others to Evil, but thoſe who have been firſt ſeduced to it themſelves.
Now in this Method of Arguing, the Apoſtle teacheth us one of the ſureſt ways of Reaſoning in Religion; namely, from the Natural Notions which Men have of God. So that all Doctrines plainly contrary to thoſe Natural Notions which Men have of God, are to be rejected, what Authority ſoever they pretend to; whatever plainly derogates from the goodneſs or juſtice of God, or any other of his Perfections, is certainly falſe, what Authority ſoever it may claim from the Judgment of Learned and Pious Men; yea tho' it pretend to be countenanc'd from the Texts and Expreſſions of Holy Scripture. Becauſe nothing can be entertain'd as a Divine Revelation, which plainly contradicts the common Natural Notions which Mankind have of God. For all Reaſoning about Divine Revelation, and whether that which pretends to be ſo, be really ſo or not, is to be govern'd by thoſe Natural Notions. And if any thing that pretends to be a Revelation from God, ſhould teach Men that there is no God, or that he is not Wi…e, and Good, and Juſt, and Powerful; this is Reaſon enough to reject it, how confident ſoever the pretence be, that it is a Divine Revelation.
And if any thing be, upon good grounds in Reaſon, received for a Divine Revelation, (as the Holy Scriptures are amongſt Chriſtians) no Man ought to be regarded, who from thence pretends to maintain any Doctrine contrary to the Natural Notions, which Men have of God; ſuch as clearly contradict his Holineſs, or Goodneſs, or Juſtice, or do by plain and undeniable Conſequence make God the Author of Sin, or the like; becauſe the very attempt to prove any ſuch thing out of Scripture, does ſtrike at the Divine Authority of thoſe Books. For if they be from God, it is certain they can contain no ſuch thing. So that no Man ought to ſuffer himſelf to be ſeduced into any ſuch Opinions, upon pretence that there are expreſſions in Scripture, which ſeem to countenance them. For if they really did ſo, the Conſequence would not be the confirming of ſuch Opinions; but the weakning of the Authority of the Scripture it ſelf. For juſt ſo many Arguments as any Man can draw from Scripture for any ſuch Opinion, ſo many Weapons he puts into the han…s of Atheiſts againſt the Scripture it ſelf.
I do not ſpeak this, as if I thought there were any ground from Scripture for any ſuch Doctrine, I am very certain there is not. And if there be any par…cular expreſſions, which to prejudic'd Men may ſeem to import any ſuch thing, every Man ought to govern himſelf in the interpretation of ſuch paſſages, by what is clear and plain, and agreeable to the main Scope and Tenour of the Bible, and to thoſe Natural Notions which Men have of God, and of his Perfections. For when all is done, this is one of the ſureſt ways of Reaſoning in Religion; and whoever guides himſelf, and ſteers by this Compaſs, can never err much: but whoever ſuffers himſelf to be led away by the appearance of ſome more obſcure Phraſes in the expreſſions of Scripture, and the gloſſes of Men upon them, without regard to this Rule, may run into the greateſt Deluſions, may wander Eternally, and loſe himſelf in one Miſtake after another, and ſhall never find his way out of this endleſs Labyrinth, but by this Clue.
If St. James had not been an Apoſtle, the Argument which he uſeth would have convinced any reaſonable Man, that God tempts no Man to Sin, becauſe he cannot be tempted with Evil himſelf, and therefore it is unreaſonable to imagine he ſhould tempt any Man. For he argues from ſuch a Principle, as all Mankind will, at firſt hearing, aſſent to.
And thus I have done with the firſt Thing aſſerted by the Apoſtle here in the Text; That God tempts no Man to Sin. Let no Man ſay, when he is tempted, I am tempted of God; for God cannot be tempted of evil, neither tempteth he any Man. Before I proceed to the ſecond Aſſertion, That every Man is his own greateſt Tempter, I ſhould draw ſome uſeful Inferences from what hath been already delivered: but I reſerve both the one and the other to the next Opportunity.