Discourses of the Great Duties of Natural Religion, Sermon 15
SERMON XV.
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.
WHEN I made entrance upon theſe Words, I told you, that next to the Belief of a God and a Providence, nothing is more fundamentally neceſſary to the Practice of a good Life, than the Belief of theſe two Principles; That God is not the Author of the Sins of Men; and That every Man's fault lies at his own door. And both theſe Principles St. James does clearly and fully aſſert in theſe Words.
Firſt, God tempts no Man to Sin.
Secondly, Every Man is his own greateſ… Tempter.
The firſt of theſe I have largely ſpoken to in my former Diſcourſe; and from what I then ſaid, I ſhall only draw a few uſeful Inferences, before I proceed to the ſecond; Viz. Theſe which follow.
Firſt, Let us beware of all ſuch Doctrines, as do any ways tend to make God the Author of Sin; either by laying a Neceſſity upon Men of Sinning, or by laying ſecret Deſigns to tempt and ſeduce Men to Sin. Nothing can be farther from the Nature of God, than to do any ſuch thing, and nothing can be more diſhonourable to him, than to imagine any ſuch thing of him; he is of purer eyes than to behold evil; and can we think, that he who cannot endure to ſee it, ſhould have any hand in it? We find that the Holy Men in Scripture are very careful to remove all thought and ſuſpicion of this from God. Elihu, Job 36. 3. before he would argue about God's Providence with Job, he reſolves in the firſt place, to attribute nothing to God, that is unworthy of him. I will (ſays he) aſcribe righteouſneſs to my Maker. So likewiſe St. Paul, Rom. 7. 7. What ſhall we ſay then? Is the Law Sin? God forbid. Is the Law Sin? That is, hath God given Men a Law to this end, that he might draw them into Sin? far be it from him. Gal. 2. 17. Is Chriſt the miniſter of Sin? God …orbid.
You ſee then how tender good Men have always been of aſcribing any thing to God, that might ſeem to render him the Author of Sin. So that we have reaſon to take heed of all Doctrines that are of this tendency; ſuch as are the Doctrines of an abſolute and irreſpective decree to damn the greateſt part of Mankind; and in order to that, and as a Means to it, efficaciouſly to permit Men to Sin. For if theſe things be true, that God hath abſolutely decre…d to damn the greateſt part of Men, and to make good this decree, he permits them to Sin, not by a bare permiſſion of leaving them to themſelves, but by ſuch a permiſſion as ſhall be efficacious; that is, he will ſo permit them to Sin, as they cannot avo…d it; then thoſe who are under this decree of God, are under a neceſſity of Sinning; which neceſſity, ſince it does not proceed from themſelves, but from the decree of God, does by conſequence make God the Author of Sin. And then that other Doctrine, which is ſubſervient to this, that God does by a Phyſical and Natural influence upon the Minds and Wills of Men, determine them to every action that they do, to bad actions as well as good. I know they who ſay ſo, tell us that God only determines Men to the action, but not to the evil of it. For inſtance, when Cain kill'd his Brother, God determin'd him (they ſay) to the Natural Action of taking away a Man's Life, which in many Caſes may be done without Sin. Very true: but if in theſe Circumſtances the Natural Action could not be done without committing the Sin, he that determin'd him to the Natural Action, determin'd him likewiſe to the Sin.
I am far from any thought that thoſe that maintain theſe Doctrines, had any intention to make God the Author of Sin: but if this be the neceſſary Conſequence of theſe Doctrines, there is Reaſon enough to reject them, how innocent ſoever the intention be of thoſe who maintain them.
Secondly, Let not us tempt any Man to Sin. All Piety pretends to be an imitation of God, therefore let us endeavour to be like him in this. 'Tis true indeed, we may be tempted with evil, and therefore we are likely enough to tempt others: but we ought not to do ſo. It is contrary to holineſs and goodneſs, to the temper and diſpoſition of the moſt perfect Being in the World. God tempts no Man; nay, it is the proper Work and Employment of the Devil, 'tis his very Trade and Profeſſion; he goes about, ſeeking whom he may betray into Sin and Deſtruction. To this end he walks up and down the Earth, waiting all Opportunities and Advantages upon Men to draw them into Sin; ſo that we are his Factors and Inſtruments, whenever we tempt Men to Sin.
Let thoſe Conſider this, who are ſo active and buſie to ſeduce Men into any kind of wickedneſs, and to inſtruct them in the Arts of Iniquity, who tempt Men into bad Company and Courſes, and take pleaſure in debauching a Virtuous Perſon, and make it matter of great Triumph to make a ſober Man drunk, as if it were ſo glorious an Action to ruine a Soul, and deſtroy that, which is more worth than the whole World. Whenever you go about this Work, remember whoſe Inſtruments you are, and whoſe work you do, and what kind of Work it is. Tempting others to Sin is in Scripture called Murder, for which Reaſon, the Devil is ſaid to be a Murderer from the beginning, becauſe he was a Tempter. Whoſoever committeth Sin is of the Devil: but whoſoever tempts others to Sin, is a ſort of Devil himſelf.
Thirdly, Since God tempts no Man, let us not tempt him. There is frequent mention in Scripture of Men's tempting God, i. e. trying him as it were, whether he will do any thing for their ſakes, that is miſ-becoming his Goodneſs, and Wiſdom, and Faithfulneſs, or any other of his Perfections. Thus the Iſraelites are ſaid to have tempted God in the Wilderneſs forty years together, and in that ſpace, more remarkably ten times. The meaning of which Expreſſions is, that when God had promiſed Abraham to bring his ſeed into the Land of Canaan, that People, by their great and repeated provocations of God, did often provoke him to have deſtroyed them, and conſequently to have fail'd of the Promiſe which he made to the Fathers. The Devil likewiſe tempted our Saviour to tempt God, by caſting himſelf down from the Pinacle of the Temple, in confidence that the Angels would take care of him: but our Saviour anſwers him, it is written, thou ſhalt not tempt the Lord thy God. From which Inſtance it appears, that Men are ſaid to tempt God, whenever they expect the protection of his Providence in an unwarrantable way. God hath promiſed to take care of good Men: but if they neglect themſelves, or willingly caſt themſelves into danger, and expect his Providence and Protection, they do not truſt God, but tempt him; they try whether God's Providence will countenance their raſhneſs, and provide for them, when they neglect themſelves; and protect them from thoſe dangers, to which they wilfully …xpoſ… themſelves.
So likewiſe if we be negligent in our Callings, whereby we ſhould provide for our Families, if we laviſh away that which we ſhould lay up for them, and th…n depend upon the Providence of God to ſupply them, and take care of them, we tempt God to that which is unworthy of him; which is to give approbation to our folly, and to countenance our ſloth and careleſneſs. We cannot ſeduce God, and draw him to do any thing that miſ-becomes him, but we tempt him, in expecting the Care and Protection of his Providence, when we wilfully run our ſelves into danger, and neglect the Means of providing for our own ſafety. And thus I have done with the firſt great Principle contain'd in the Text; viz. That God is not the Author of the Sins of Men. I proceed now to the
Second, That every Man is his own greateſt Tempter. But every Man is tempted, when he is drawn aſide of his own luſt, and enticed. God does not tempt any Man to Sin: but every Man is then tempted, when by his own Luſt, his irregular Inclination and Deſire, he is ſeduced to evil, and enticed; foreign, is caught as it were with a bait, for ſo the greek word ſignifies.
In which words the Apoſtle gives us a true account of the prevalency and efficacy of temptation upon Men. It is not becauſe God has any deſign to enſnare Men in Sin; but their own Cor…uption and vicious inclination ſeduce them to that which is evil. To inſtance in the particular temptation the Apoſtle was ſpeaking of, Perſecution & Suffering for the Cauſe of Religion, to avoid which, many did then forſake the Truth, and Apoſtatiz'd from their Chriſtian Profeſſion. The true Cauſe of which, was not the Providence of God, which permitted them to be expoſed to thoſe Sufferings; but their inordinate love of the good things of this Life, and their unreaſonable fears of the Evils and Sufferings of it; they valued the enjoyments of this preſent Life, more than the favour of God, and that Eternal Happineſs which he had promiſed to them in another Life; and they feared the Perſecutions of Men, more than the threatnings of God, and the dreadful puniſhments of another World. They had an inordinate affection for the eaſe and pleaſure of this Life, and their unwillingneſs to part with eaſe, was a great temptation to them to quit their Religion; by this bait they were caught, when it came to the trial:
And thus it is proportionably in all other ſorts of temptations. Men are betrayed by themſelves, and the t…mptation without hath a Party within them, with which it holds a ſecret correſpondence, and which is ready to yield and give conſent to it; ſo that it is our own conſent, and treachery to our ſelves, that makes any temptation Maſter of us, and without that we are not to be overcome; Every Man is tempted, when he is drawn aſide of his own luſt, and enticed. It is the Luſt of Men complying with the temptations which are offer'd to us, which renders them effectual, and gives them the Victory over us.
In the handling of this Argument, I ſhall from theſe words of the Apoſtle obſerve to you theſe two things.
Firſt, That as the Apoſtle doth here acquit God from any hand in tempting Men to Sin, ſo he does not aſcribe the prevalency of temptation to the Devil.
Secondly, That he aſcribes the prevalency of temptation to the Luſt and vicious inclinations of Men, which ſeduce them to a compliance with the temptations that are preſented to them; Every Man is tempted, when he is drawn aſide of his own luſt, and enticed. Theſe two Obſervations ſhall be the ſubject of my preſent Diſcourſe.
Firſt, That as the Apoſtle doth here acquit God from any hand in tempting M…n to Sin, ſo he does not aſcribe the prevalency and efficacy of temptation to the Devil. That he acquits God, I have ſhewn at large in my former Diſcourſe. It is evident likewiſe, that he does not aſcribe the efficacy and prevalency of temptation to the Devil; for the Apoſtle in this Diſcourſe of his concerning temptations, makes no expreſs mention of the Devil; he ſuppoſeth indeed, that baits are laid for Men, every Man is tempted, when he is drawn aſide of his own luſt, and enticed. i. e. when he plays with the baits that are laid for him, and ſwallows them. And the Scripture elſewhere frequently tells us, that the Devil is very active and buſie to tempt Men, and is continually laying baits before them: but their own Luſts are the Cauſe why they are caught by them.
And I do the rather inſiſt upon this, becauſe Men are apt to lay great load upon the Devil, in the buſineſs of temptation, hoping thereby either wholly, or at leaſt in a great meaſure to excuſe themſelves; and therefore I ſhall here conſider, how far the Devil by his temptations is the cauſe of the Sins which Men by compliance with thoſe temptations are drawn into.
Firſt, It is certain that the Devil is very active and buſie to Miniſter to them the occaſions of Sin, and temptations to it. For ever ſince he fell from God, partly out of enmity to him, and partly out of envy and malice to Mankind, he hath made it his great buſineſs and employment to ſeduce Men to Sin; and to this end he walks up and down the Earth, and watcheth all occaſions and opportunities to tempt Men to Sin; and ſo far as his Power reacheth, and God permits him, he lays baits and temptations before them in all their ways, preſenting them wi…h the occaſions and opportunities to Sin, and with ſuch baits and allurements as are moſt …uitable to their tempers, and moſt likely to prevail with their particular inclinations, and as often as he can, ſurprizing Men with theſe at the eaſieſt time of acceſs, and with ſuch Circumſtances, as may give his temptations the greateſt force and advantage. Of this the Scripture aſſures us in general, when it tells us of theſe wiles and devices of Satan, and of the methods of his temptations; ſo that tho' we do not particularly diſcern how and when he doth this, yet we have no reaſon to doubt of the thing, if we believe that there is ſuch a Spirit in the World, as the Scripture particularly tells us there is, that works in the Children of diſobedience, and that God, from whom nothing is hidden, and who ſees all the ſecret Engines which are at work in the World, to do us good or harm, hath in mercy to Mankind, given us particular warning of it, that we may not be wholly ignorant of our Enemies, and their malicious Deſigns upon us, and that we may be continually upon our guard, aware of our danger, and armed againſt it.
Secondly, The Devil does not only preſent to Men the temptations and occaſions of Sin; but when he is permitted to make nearer approaches to them, does excite and ſtir them up to comply with theſe temptations, and to yield to them. And this he does, not only by employing his Inſtruments to ſolicit for him, and to draw Men to Sin by bad Counſel and Example, which we ſee frequently done, and probably very often by the Devil's inſtigation; (thoſe who are very wicked themſelves, and conſequently more enſlaved to the Devil, and under his Power, being as it were Factors for him to ſeduce others;) but beſides this, 'tis not improbable but the Devil himſelf does many times immediately excite Men to Sin, by working upon the humours of their Bodies, or upon their Imaginations; and by that means infuſing and ſuggeſting evil motions into them; or by diverting them from thoſe Thoughts and Conſiderations, which might check and reſtrain them from that wickedneſs to which he is tempting them; or by ſome other ways and means more ſecret and unknown to us. For the power of Spirits, whether good or bad, and the manner of their operation upon our Minds, are things very ſecret, and of which we can give little or no account; but yet for all that, we have many times reaſon ſufficient to believe a thing to be ſo, when we are wholly ignorant of the manner of it.
And there is Reaſon from what is ſaid in Scripture to believe, that the Devil, in ſome Caſes, hath a more immediate power and influence upon the Minds of Men, to excite them to Sin, and, where he diſcovers a very bad inclination or reſolution, to help it forward, and to keep Men to it; as when it is ſaid, John 13. 27. that the Devil enter'd into Judas, to puſh him on in that ill deſign which he had already engaged in, of betraying our Saviour. And Acts 5. 3. Satan is ſaid to have filled the heart of Ananias, to lie to the Holy-Ghoſt, and to keep back part of the price for which he had ſold his Eſtate; which expreſſions do ſeem to intimate to us ſome more immediate power and influence which the Devil had upon thoſe Perſons: but then 'tis very obſervable, that this power is never aſcribed to the Devil, but in the caſe of great and horrid Sins, and wh…re Men are beforehand notoriouſly depraved, and either by the actual commiſſion of ſome former great Sin, or by entertaining ſome very wicked deſign, have provoked God to permit the Devil a nearer acceſs to them. For Judas had firſt taken Council how to betray Chriſt, before it is ſaid the Devil entered into him, to puſh him on to the execution of it. And Ananias his Covetouſneſs had firſt tempted him to keep back part of his Eſtate, before it is ſaid the Devil fill'd his heart to lie to the Holy Ghoſt; ſo that what power the Devil hath over Men, they firſt give it him… they conſent to his outward temptations, before he can get within them. Hence it is that in Scripture great Sinners are deſcribed, as being more immedi…tely under the government and influence of the Devil. Epheſ. 2. 1, 2, where the Apoſtle ſpeaking of thoſe, who from Heat…eniſin were Converted to Chriſtianity, You (ſays he) hath he quickned, who were once dead in treſpaſſes and ſins; wherein in times paſt ye walked, according to the courſe of this world, according to the Prince of the power of the air, the Spirit that now worketh in the Children of diſobedience, or unbelief; foreign, the Spirit th…t ſ…ll acts and inſpires the Children of unbelief… that is, thoſe who continue in their infidelity, and would not believe and obey the Goſpel. When Men are notoriouſly wicked, and diſobedient to the Counſels of God, the Devil is ſaid to act and inſpire them, which certainly ſignifies ſome more immediate power and influence which he hath over ſuch Perſons.
For as it is very probable, that the Devil is ſometimes permitted to come near good Men, ſo as to tempt them; ſo by notorious wickedneſs and impiety, Men do give admiſſion to him, and he is permitted by the juſt judgment of God, to exerciſe greater Dominion over them. By reſiſting his temptations, we drive him from us. So St. James tells us, Chap. 4. ver. 7. Reſiſt the Devil, and he will flee from you: but as we yield to his temptations, he continually makes nearer approaches to us, and gains a greater power over us.
Thirdly, But for all this, the Devil can force no Man to Sin; his temptations may move and excite Men to Sin, but that they are prevalent and effectual, proceeds from our own will and conſent; 'tis our own Luſts cloſing with his Temptations, that produce Sin. The Devil hath more or leſs power over Men, according as they give way to him; but never ſo much as to force their Wills, and to compel them to conſent to, and comply with his temptations. The grace of God doth hardly offer this violence to Men for their good, in order to their Salvation; and therefore much leſs will he permit the Devil to have this power over Men, to their ruine and deſtruction. God's commanding us to reſiſt the Devil, ſuppoſeth that his temptations are not irreſiſtible.
Fourthly, From what hath been ſaid, it appears, that tho' the Devil be frequently acceſſary to the Sins of Men, yet we our ſelves are the Authors of them; he tempts us many times to Sin, but it is we that commit it. His temptations may ſometimes be ſo violent as to extenuate our fault, but never ſo forcible as wholly to excuſe us; for we are ſo far guilty of Sin, as we give our conſent to it; and how powerful ſoever the temptation be to any kind of evil, there is always enough of our own will in it to render us guilty.
I am far from thinking that the Devil tempts Men to all the evil that they do. I rather think that the greateſt part of the wickedne… that is committed in the world, ſprings from the evil motions of Mens own Minds. Mens own Luſts are generally to them the worſt Devil of the two, and do more ſtrongly incline them to Sin, than any Devil without them can tempt them to it. It is not to be doubted, that the Devil does all the miſchief he can to the Souls of Men, ſo far as God permits him; and tho' the number of Evil Angels be probably very great, yet it is but finite, and every one of them hath a limited power; and tho' they be very active, yet they can be but one where at once; ſo that his malice at the utmoſt does only all the evil that it can, not all that it would; he plyes where he has the beſt Cuſtom, where he has the faireſt Opportunity, and the greateſt hopes; he leaves Men many times for a ſeaſon (as it is ſaid) he did our Saviour, becauſe he deſpairs of ſucceſs at that time; and it may be ſometimes when he is gone, theſe Perſons grow ſecure, and through their own ſecurity and folly fall into thoſe Sins, which the Devil with all his baits and wiles, whilſt they were upon their guard, could not tempt them to commit.
Others after he has made them ſure, and put them into the way of it, will go on of themſelves, and are as mad of Sinning, and as forward to deſtroy themſelves, as the Devil himſelf could wiſh; ſo that he can hardly tempt Men to any wickedneſs, which he does not find them inclin'd to of themſelves. Theſe he can truſt with themſelves, and leave them to their own inclinations and conduct, finding by experience, that they will do as ill things of their own motion, as if Satan ſtood continually at their right hand to prompt them, and put them on, ſo that he can go into a far Country, and employ himſelf elſewhere, and leave them for a long time, being confident that in his abſence they will not bury their Talent, and hide it in a Napkin, but will improve it to a great advantage. And I wiſh that our own Age did not afford us too many inſtances of this kind, of ſuch forward and expert Sinners as need no Tempter either to inſtruct or excite them to that which is evil. Now in this Caſe the Devil betakes himſelf to other Perſons, and removes his Snares and Baits where he thinks there is more need and occaſion for them.
So that we may reaſonably conclude, that there is a great deal of wickedneſs committed in the World, which the Devil hath no immediate hand in, tho' he always rejoyceth in it when it is done; and that there is a great deal more reaſon to attribute all good to the Motions and Operations of the Spirit of God, than to aſcribe all Sin and wickedneſs in the World to the Devil; becauſe the Spirit of God is more powerful, and is always every where, and is more intent upon his deſign, and as forward to promote it, as the Devil can be to carry on his work; nay, I doubt not but he is more active to excite Men to good, than the Devil can be to tempt them to Evil. And yet for all this, I think there is no great reaſon to doubt, but that good Men do many good actions of their own inclination, without any ſpecial and immediate motion from the Spirit of God. They are indeed at firſt regenerate, and ſanctified by the Holy Ghoſt, and are continually afterwards under the conduct of the ſame Spirit: but where there is a new Nature, it is of it ſelf inclinable to that which is good, and will bring forth fruits, and do actions anſwerable. Much leſs do I think that the Devil tempts every Man to all the evil that he does, or the greateſt part. When the Luſts of Men, and the habits of Vice are grown ſtrong and confirmed, the Devil may ſpare his temptations in a great meaſure; for after wicked Men are wound up to ſuch a pitch of impiety, they will go a great while of themſelves.
I have done with the firſt Obſervation, that as the Apoſtle acquits God from having any hand in tempting Men to Sin, ſo neither does he aſcribe the efficacy and prevalency of temptation to the Devil. I proceed to the
Second Obſervation, That he aſcribes the efficacy and ſucceſs of temptation to the luſts and vicious inclinations of Men, which ſeduce them to a conſent and compliance with the temptations which are offered to them. Every Man is tempted, when he is drawn aſide of his own luſt and enticed. We have many powerful Enemies; but we are much more in danger of treachery from within, than of aſſaults from without. All the power of our Enemies could not deſtroy us, if we were but true to our ſelves; ſo that the Apoſtle had great reaſon to aſcribe the efficacy of temptation, to the irregular deſires and vicious inclinations of Men, rather than to thoſe temptations which the Providence of God permits them to be aſſaulted with, and conſequently to lay the blame of Mens Sins chiefly upon themſelves.
And that chiefly upon theſe two accounts.
Firſt, Becauſe the Luſts of Men are in a great meaſure voluntary.
Secondly, God hath put it in our power to reſiſt theſe temptations, and overcome them. Now ſo far as the Luſts of Men are voluntary, it is their own fault that they are ſeduced by them; and if God hath put it in our power to reſiſt and overcome temptations, we may blame our ſelves, if we be overcome and foiled by them.
Firſt, The Luſts of Men are in a great meaſure voluntary. By the Luſts of Men, I mean their irregular deſires, and vicious inclinations. I grant that the Nature of Man is very much corrupted, and degenerated from its Primitive Integrity and Perfection… but we who are Chriſtians, have received that grace in Baptiſm, whereby our Natures are ſo far healed, as if we be not wanting to our ſelves, and do not neglect the means which God hath appointed to us, we may mortifie our Luſts, and live a new Life; ſo that if our Luſts remain unmortified, we our ſelves are in fault, much more if they gain new ſtrength, and proceed to habits; for this could not be, if we did not after we come to Age, and are able to diſcern between, and to chuſe good and evil, voluntarily conſent to Iniquity, and by wilful and deliberate Practice of known Sins, improve the evil inclinations of our Nature into vicious habits: but if inſtead of mortifying and ſubduing the evil propenſions of our Nature (which is no very difficult work to moſt perſons, if they begin it betimes) we will cheriſh and give new Life and Power to them, we forfeit the grace which we received in Baptiſm, and bring our ſelves again under the Power and Dominion of Sin; and no wonder then, if our Luſts ſeduce us, and make us ready to comply with the temptations of the World, and the Devil.
Nay, and after this it is ſtill our own fault, if we do not mortifie our Luſts; for if we would hearken to the Counſel of God, and obey his Calls to Repentance, and ſincerely beg his Grace and Holy Spirit to this purpoſe, we might yet recover our ſelves, and by the Spirit mortify the L…ſts of the Fleſh; for tho' we have left God, he hath not quite forſaken us, but is ready to afford his Grace again to us, tho' we have neglected and abuſed it, and to give his Holy Spirit to thoſe that ask him, tho' they have forfeited it; ſo that tho' our Luſts ſpring from ſomething which is Natural, yet that they live and have dom…ion over us, is voluntary, becauſe we …ight Remedy it if we would, and make uſe of thoſe Means which God in the Goſpel offers to us.
Secondly, God hath put it in our power to reſiſt theſe temptations, and overcome them; ſo that it is our own fault, if we yield to them, and be overcome by them.
It is naturally in our power to reſiſt ma…y ſorts of temptations; and the grace of God, if we do not neglect it, and be not wanting to ou… ſelves, puts it into our power to reſiſt any temptation that may happen to us.
Firſt, It is naturally in our power to reſiſt many ſorts of temptations. If we do but make uſe of our Natural Reaſon, and thoſe Conſiderations which are common and obvious to Men, we may eaſily reſiſt the temptations to a great many Sins. Some Sins are ſo horrid in their Nature, that when we have the ſtrongeſt temptatio…s to them, we cannot but have a natural averſion from them; as deliberate Murder, the danger and guilt whereof, are both ſo great, as make it eaſie for any conſiderate Man to reſiſt the ſtrongeſt temptation to it, even that of revenge. A plain act of injuſtice, whether by great fraud, or by down right oppreſſion, is ſo baſe and diſgraceful, ſo odious and abhorred by humane Nature, that it is not difficult to a Man that hath but a common underſtanding, and common inclination to be honeſt, to overcome the greateſt temptation of gain and advantage; nay he muſt offer conſiderable violence to his Nature and Reaſon, to bring himſelf to it at firſt. Prophaneneſs and contempt of God and Religion is ſo monſtrous a fault, and of ſo dreadful an appearance, that every Man that will but uſe his Reaſon, can have no temptation to it, either from gratifying his humour, or pleaſing his Company, or ſhewing his wit, that can be of equal force with the Arguments which every Man's Mind and Conſcience is apt to ſuggeſt to him againſt it.
Nay, there are many Sins much inſeriour to theſe, the temptations whereto may by the ordinary Reaſons and Conſiderations of prudence and intereſt, be baffled and put out of Countenance. To inſtance in common Swearing, to which I think there is no temptation, either from pleaſure or advantage, but only from faſhion and cuſtom. Now this temptation is eaſie to be conquer'd, by conſidering that every Man that profeſſeth to believe the Bible, muſt acknowledge it to be a Sin; and if any Man be convin'd that it is a Sin, I dare undertake to convince him that he can leave it. He that can chuſe at any time whether he will Speak or not (which it is certainly in every Man's power to do) can chuſe whether he will ſwear when he ſpeaks. If he ſays he does it by cuſtom and habit, and when he does not think of it; a very little Care and Reſolution will in a ſhort time cure any Man of that Cuſtom; ſo that it is naturally in every Man's power to break off this Sin.
Secondly, The grace of God puts it into our power, if we do not neglect it, and be not wanting to our ſelves, to reſiſt any temptation that may happen to us; and what the grace of God puts into our power, is as truly in our power, as what we can do our ſelves. God offers his grace to every Man under the Goſpel, for he has promiſed to give his Holy Spirit to them that ask him; and it is naturally in every Man's power to ask it, otherwiſe the Promiſe ſignifies nothing; for if no Man can ask the Spirit of God, 'till he firſt have it, then to promiſe it to them that ask it, is to promiſe it to them who have it already, and then 'tis needleſs to ask it. And if God offer his grace to every Man, then 'tis every Man's fault if he have it not; and every Man that hath it, may by the ordinary aſſiſtance of that grace, reſiſt any ordinary temptation. And if at any time God ſuffers good Men to be aſſaulted, he hath promiſed in ſuch Caſes an Extraordinary grace and aſſiſtance; and that either he will not ſuffer us to be tempted above what we are able, or, that with the temptation he will find a way to eſcape, that we may be able to bear it.
And thus I have done with the Second thing I propounded to ſpeak to from theſe words, That every Man is his own greateſt tempter. Every Man is tempted, when he is drawn aſide of his own luſt and enticed. And now the proper Inferences from what I have been all this while Diſcourſing to you, are theſe three.
Firſt, Not to think to excuſe our ſelves, by laying the blame of our Sins upon the temptation of the Devil. That the Devil tempts us is not our fault, becauſe we cannot help it; but it is our voluntary compliance with his temptations, our conſenting to that evil which he ſolicits us to, which makes us guilty. Every Man is tempted, when he is drawn aſide of his own Luſt; the Luſts of our own hearts give the efficacy to the temptations of the Devil. Men many times Sin upon the motions and ſuggeſtions of the Devil: but tho' he be guilty of tempting us, we are guilty of conſenting to his temptations.
Many times we are not ſure that the Devil tempts us to ſuch a Sin; but we are ſure that we commit it, and conſequently that we are guilty of it. Nay it is certain, if there were no Devil, many would be wicked, and perhaps not much leſs wicked than they are. The Luſts and vicious inclinations of Men would yield to the temptations of the World, tho' there were none to manage them, and to ſet them on to the greateſt advantage; ſo that we cannot excuſe our faults upon this account, that we are tempted by the Devil. If this were a ſufficient excuſe for us, the Devil would take no pleaſure in tempting us; the whole deſign of his temptation being to make us guilty, and by the guilt of Sin to make us miſerable.
Secondly, From hence we learn what reaſon we have to pray to God, that he would not lead us into temptation; i. e. not permit us to fall into it; for in the Phraſe of Scripture, God is many times ſaid to do thoſe things, which his Providence permits to be done. The beſt of us have ſome remainders of Luſt, ſome irregular deſires and appetites, which will be apt to betray us to Sin, when powerful temptations are preſented to us; ſo that it is a great happineſs to the beſt of Men, to be kept by the Providence of God out of the way of violent temptations; for our own ſtrength to reſiſt them is but ſmall, and we are apt to be ſecure, and to neg…ct our guard; we are eaſie to be ſurp…ized, and in continual danger through our own weakneſs or careleſneſs. Our greateſt ſecurity is, if we be ſincere, and heartily deſirous to do well, and firmly reſolved againſt Sin, and do depend upon God for his grace and aſſiſtance, that his Providence will not ſuffer us to fall into the hands of dangerous and violent temptations, which probably would be too hard for us; he who knows what our ſtrength is, will not ſuffer us to be tempted, above what we are able.
Thirdly, From hence we may learn the beſt way to diſarm Temptations, and to take away the power of them, and that is by mortifying our Luſts, and ſubduing our vicious Inclinations. When this is done, (which by the grace of God may be done) Temptation hath loſt its greateſt advantage upon us. 'Tis the Conſpiracy of our Luſts, with the Temptations that ſet upon us, that betrays us into their power. The true Reaſon why Men fall into Sin, is not becauſe they are tempted, but becauſe there is ſomething within them, which inclines and diſpoſes them to comply with the Temptation, and to yield to it. It is ſaid, when the Devil came to our Saviour to Tempt him, that he found nothing in him, and therefore his Temptations had no force upon him. The more we mortifie our Luſts, the leſs the Devil will find in us, for his Temptations to work upon. Every ſpark is dangerous, when it falls upon Combuſtible Matter; but tho' ſparks fly never ſo thick, there is no danger, ſo long as there is nothing about us to catch fire.
If we will not be drawn aſide and enticed to Sin, let us mortifie our Luſts; for ſo far as we are mortified, we are out of the power of Temptation.
Men are apt to complain of Temptations, that they are too hard for them, and that they are not able to reſiſt them, tho' they pray to God continually for his Grace to that purpoſe. This indeed is one means very proper and neceſſary to be uſed; but this is not all that we are to do; we muſt break off habits of Sin, and ſubdue our Luſts, and keep under our Inclinations, and then we ſhall find our ſelves able to reſiſt and encounter Temptations with more ſucceſs. And 'till we do this, in vain do we pray for God's Grace, and depend upon him for ſtrength to overcome the Temptations that do aſſault us; for God's Grace was never deſign'd to countenance the ſloath and negligence of Men, but to encourage and ſecond our Reſolutions and Endeavours of well-doing. If we expect God's Grace and Aſſiſtance upon other Terms, we tempt God, and provoke him to leave us to the power of Temptations, to be drawn away and enticed by our own Luſts.
FINIS.
End of the text · John Tillotson, Discourses of the Great Duties of Natural Religion (1697)