2. Why the children of God cannot do as they would — withstand a temptation so resolutely, perform duties so acceptably. Lusts may be strong upon them also. It is observable that James saith, ' Every man
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98 AN EXPOSITION, WITH NOTES, [JaS. I. 14.
is tempted,' taking in the godly too. A wicked man doth nothing but sin — his works are merely evil ; but a godly man's are not purely good : Rom. vii. 19, ' The good that I would I do not do ; but the evil that I would not, that I do/ Though they do not resolve and harden their faces in a way of sin, 3'et they may be discouraged in a way of grace. So Gal. v. 17, 'Ye cannot do the things that ye would.' Their resolutions are broken by this violence and potent opposition.
Secondly, Observe, the next way of lust is by flattery, ^tXea^o/jievo^, enticed. It cometh lapped u]) in the bait of pleasure, and that mightily prevailetli with men : Titus iii. S, ' Serving divers lusts and pleasures.' That is one of the impediments of conversion — lust pvomiseth delight and pleasure ; so Job xx. 12, ' Wickedness is sweet in liis mouth, and he hideth it under his tongue,' It is an allusion to children, that hide a sweet morsel under their tongue, lest they sliould let it go too soon. Neither is this only meant of sensual wickedness, such as is conversant about meats, drinks, and carnal comforts ; but spiritual, as envy, malice, griping plots to undo and oppress others : Prov. ii. 14, ' They rejoice to do evil, and delight in the frowardness of the wicked.' Re- venge is sweet, oppression is sweet, to a carnal heart ; so Prov. x. 23, * It is a sport to a fool to do mischief.' They are enticed with a kind of pleasure of that which is mischievous to another. Well, then : —
1. Learn to suspect things that are too delightful. Carnal objects tickle much, and beget an evil delight, and so fasten upon the soul. It is time to 'put a knife to tlie throat' when you begin to be tickled with the sweets of the world. Your foot is in the snare when the world cometh in upon you with too much delight. That which you should look after in the creatures is their usefulness, not their plea- santness— that is the bait of lust. The philosopher could say, that natural desires are properly tt/qo? tu uvayKala, to what is necessary.^ Solomon saith, Prov. xxiii. 31, ' Look not upon the wine when it is red, when it givetli its colour in the cup, when it moveth itself right.' You need not create allurements to your fancy, and by the eye invite the taste. There are stories of heathens that would not look upon excellent beauties lest they should be ensnared. Pleasures are but enticements, baits that have hooks under them. The harlot's lips drop honey in the greeting, and wormwood in the parting, Prov. vii. ; like John's book, honey in the mouth, and wormwood in the bowels. God hath made man of such a nature that all carnal delights leave imi)ressions of sorrow at their departure.
2. Learn what need tliei-e is of great care. Pleasure is one of the baits of lust. The truth is, all sins arc rooted in love of pleasure. Therefore be watchful. Noonday devils are mo^t dangerous, and such things do us most mischief as betray us with smiles and kisses. Heathens were out that advised to pleasures, that by experience we might be weaned from them ; as Tully 2 saith of youth, voluptales experiendo coniemnat — by useof})leasures let us leai-n to disdain them, as the desires are deadened and flattened to an accustomed object. But, alas! this is the bait of lust rather than the cure. Poor souls! they did not know a more excellent way. It is true, some curiosity is
' Arist. Eth., lib. vii. cap vi.
- M. T. Cicero in Orat. jiro Kegc Deiot.
JaS. 1. 15.] UPON THE EPISTLE OF JAMES. 99
satisfied by experience ; but, however, the spirit groweth more sot- tish and sensual. Wicked men, when once they are taken in that snare, are in a most sad condition, and think that they can never have enough of sensual pleasures ; all delight seemeth to them too short ; as one wished for a crane's neck, that he might have the longer relish of meats and drinks. And Tacitus speaketh of another glutton that, though he could satisfy his stomach, yet not his fancy or lust ; quod edere non potuit, octdo devoravit— his womb was sooner filled than his eye.
Ver. 15. Then, when hist hath conceived, it bringeth/orth sin ; and sin, when it is finished, hringeth forth death.
Then, ivhen lust, elra he. — After this he goeth on in describing the progress of sin : after that lust had by violence withdrawn, and by delight ensnared, the soul, then sin is conceived ; and after conception, there is a bringing forth ; and after the birth, death.
Hath conceived ; that is, as soon as sin beginneth to form motions and impulses into desires, and to ripen things into a consent ; for sin, or corrupt nature, having inclined the soul unto a carnal object by carnal apprehensions, labour eth to fix the soul in an evil desire. Now the titillation or delight which ariseth from such carnal thoughts and apprehensions is called the conception of sin.