James 1:13-15 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempts he any man:… 1. Sin encroaches upon the spirit by degrees. Lust begetteth vigorous motions, or pleasing thoughts, which draw the mind to a full and clear consent; and then sin is hatched, and then disclosed, and then strengthened, and then the person is destroyed. (1) Oh, that we were wise, then, to rise against sin betimes! that we would "take the little foxes" (Song of Solomon 2:15), even the first appearances of corruption! A Christian's life should be spent in watching lust. Small breaches in the sea-bank occasion the ruin of the whole if not timely repaired. (2) This reproves them that boldly adventure upon a sin because of the smallness of it. Consider the danger to yourselves. Great faults do not only ruin the soul, but lesser; dallying with temptations is of a sad consequence. Caesar was killed with bodkins. 2. Lust is fully conceived and formed in the soul, when the will is drawn to consent; the decree in the will is the ground of all practice. Well, then, if lust hath insinuated into your thoughts, labour to keep it from a decree and gaining the consent of the will. Sins are the more heinous as they are the more resolved and voluntary. 3. What is conceived in the heart is usually brought forth in the life and conversation. "Lust, when it hath conceived, bringeth forth sin." That is the reason why the Apostle Peter directeth a Christian to spend the first care about the heart — "Abstain from fleshly lusts," and then "have your conversations honest" (1 Peter 2:11, 12). As long as there is lust in the heart there will be no cleanness in the conversation; as worms in wood will at length cause the rottenness to appear. (1) Learn that hypocrites cannot always be hidden; disguises will fall off. (2) Learn the danger of neglecting lust and thoughts. If these are not suppressed, they will ripen into sins and acts of filthiness. (3) Learn what a mercy it is to be hindered of our evil intentions, that sinful consequences are stillborn, and when we wanted no lust we should want no occasion. Mere restraints are a blessing. We are not so evil as otherwise we would be. 4. The result and last effect of sin is death (Romans 6:21; Ezekiel 18:4). Draco, the rigid law-giver, being asked why, when sins were equal, he appointed death to all, answered he knew that sins were not all equal, but he knew the least deserved death. (1) It teacheth us how to stop the violence of lust; this will be death and damnation. OhQ consider it, and set it as a flaming sword in the way of your carnal delights. Observe how wisely God hath ordered it — much of sin is pleasant; aye I but there is death in the pot, and so fear may counterbalance delight. Another part of sin is serious, as worldliness, in which there is no gross act, and so there being nothing foul to work upon shame, there is something dreadful to work upon fear. Well, then, awaken the soul; consider what Wisdom saith (Proverbs 8:36). Why will you wilfully throw away your own souls? Sin's best are soon spent, the worst is always behind. (2) It showeth what reason we have to mortify sin, lest it mortify us. No sins are mortal but such as are not mortified; either sin must die or the sinner. The life of sin and the life of a sinner are like two buckets in a well — if the one goeth up the other must come down. When sin liveth the sinner must die. There is an evil in sin and an evil after sin. The evil in sin is the violation of God's law, and the evil after sin is the just punishment of it. (T. Manton.) Parallel Verses KJV: 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: |
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