Sean. LXI. but upon themfelves. rations can have any place inGod, or be any Motive to him to tempt Men to Sin. Bad Men tempt others to Sin, to make them like themfelves, and that with one of thefe two Defigns ; either for the comfort or pleafure of Company, or for the countenance of it, that there may be Come kind of Apology and Excufe for them. For the Comfort and pleafure ofCompany. Man does not love to be alone and for this Reafon bad Men endeavour to make others like themfelves, that agreeing with them in the fame difpofition and manners, they may be fit Com- pany for them. For no Man takes pleafure in the Society and Converfation of thofe, who are of contrary Tempers and Inclinations to them, becaufe they are continually warring and chilling with one another. And for this Reafon bad Men hate and perfecute thole that are good. Let us lie in wait (fay they) for the Righteous, becaufe Leis 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 fafhion 3 as it is exprefl in the Wifdomof Solomon. So that wicked Men tempt others to Sin, that they may have the pleafure and contentment of their Society. But now for this Reafon God cannot be imagined to tempt Men to Sin ; becaufe that would be the way to make them unlike himfelf, and fuch as his Soul could take no pleafure in. Another Defìgn that bad Men have in feducing others to Sin, is thereby to give countenance to their bad allions, and to be fome kind of Excufe and Apoogy for them. Among Men, the multitude of Offenders does fome- times procure impunity, but it always gives countenance to Vice ; and Men are aptto alledge it in their excufe, that they are not alone guilty of fuch a fault, that they did not do it without Company and Example; which is the Kafon of that Law, Exod. 2j. 2. Thou (halt not follow a multitude to do oil ; implying, that Men are very apt to take encouragement to any thin that is bad, from Company and Example. But neither bath this Rea - fontny place in God, who being far from doing evil himfelf, can have no Reion to tempt others to do fo, by way of excufe, and vindication of hhfelf. tnd when the Devil temptsMen to Sin, it is either out of direlt malice to GI, or out of envy toMen. Out ofmalice to God, to fpoil his Workman- fb, and to pervert that which came innocent and uptight out of his hands; to ro God of his Subje&s, and to debauch them from their Duty and Allegiance thim ; to ftrengthen the Rebellion which he has raifed againff God, and to rke him as many Enemies as he can. But for this End God cannot tempt any 1ln; for this would be to procure difbonour to himfelf, and to deface the work this own hands. Another Reafon why the Devil tempts Men, is Envy. When he was fallen amGod, and Happinefs, and by his own Rebellion had made himfelf tuifera- e, he was difcontented to fee the happy Condition of. Man, and it grieved him his very heart ; and this moved him to tempt Man to Sin, that he might in- Ave him in the fame mifery into which he had plunged himfelf. It is a plea- se to Envy to overturn the happinefs of others, and to lay them level with temfelves. But the Divine Nature is full of goodnefs, and delights in the hap- inefs of all his Creatures. His own incomparable felicity has placed him as mch above any temptation to envying others, as above any occafion ofbeing ontemned by them. He grudges no Man'sHappinefs, and therefore cannot tempt den to Sin, out of a defire to fee them miferable. So that none of thofe Confi- lerationswhich move the Devil to temptMen toSin, and Evil Men to tempt one mother to do wickedly, can be imagined to have any place in God. And thus you fee theforce of the Apoftle's Argument, that becaufe God cannot le tempted to evil, therefore he can tempt no Man. None tempt others to be bad, ant thofe who are firft fo themfelves. I fhall now in the 435 Kk k a Second
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