But it was not thus with the early Christians : they treated the present life as that which was insignificant and unimportant, and the world to come as everything. We are too apt to treat the present life as the thing really worth caring for, and the kingdom of heaven as something added to it at its close.

If we give place to thoughts like these, we can never understand why St. James should invite the poor man to rejoice because he is reduced to difficulties, or the rich, because he is laid low. But the same language will not surprise those who are judging of these things as Scripture teaches them to judge, and are lighting the lamp by which their steps are guided, at the light of God's word. These will see, how much it costs to renew the soul; to create it again after the image of God. These will know how much it needs of purifying, that the dross may be cleared away. These know how apt it is to stray from God, and be satisfied with things present, and seek its enjoyment in this world; how many warnings it requires, that here is not our rest. These will perceive the apostle's purport, when he says, "Let the rich man rejoice in that he is made low." These will understand him, when he says, and so concludes his argument,

12. 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.

Let this be the only crown we seek. It is the 5 dokiμos revoμevos, being approved, as metal which has stood the test. Contrary, ddokiμoç, 2 Cor. xiii. 5. 1 Cor. ix. 27, &c.

only crown which shall not be taken from us-the only crown that fadeth not away.

LECTURE IV.

A CORRUPT HEART THE CAUSE OF SIN.

JAMES i. 13-15.

13. 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.

St. James had written much in the preceding verses on the subject of temptation; had given reasons why the Christians might enjoy comfort, and more than comfort, under them. They exhibit the christian character, and improve it: they bring forth the good fruits of patience, and humility, and constancy. Such is their effect when they serve the purpose for which they are sent; when he that is tried endureth temptation, and stands "complete in all the will of God."

But now it is necessary to provide against an error into which the wayward heart might fall. Suppose that a man, instead of resisting and enduring, yields to the temptation; is he at liberty to excuse this, on the ground that the temptation is God's sending? Is his sin to be thus palliated, because, if he has given way to circumstances, he has only given way to circumstances which God ordered?

By no means. In such case it is proved that his heart was not right with God; and the temptation which might have advanced his spiritual character has shown its weakness. The same food which strengthens and benefits the man in health, may be the cause of fatal injury to a disordered constitution. But this shows that the constitution is disordered. So the temptations which increase the strength of the true servant of God, and prove his faithfulness, may lead the nominal Christian to sin and death. While, on the other hand, the touchstone which betrays the reprobate silver, shows the value of that which bears the test; the crucible which consumes the dross, leaves the pure gold more fine.

But because men do thus deceive and excuse themselves, St. James warns them of their error. "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 are there any who do thus argue, and, pretending that they are so tempted, lay their transgressions to God's account?

There may not be many who put such a sentence into plain and open words; but they have it in their hearts, and use it to satisfy conscience when it troubles them. There was something like it in the first temptation. "The Lord called unto Adam, (Gen. iii. 11—12,) and said, Hast thou eaten of the tree whereof I commanded that thou shouldst not eat of it? And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat." Here the trans

gression is ascribed to the woman whom God had given to be a help-meet for Adam. And doubtless she was the instrument by which he was placed in that temptation. But though the temptation came through the hands of Eve, the transgression came from the heart of Adam. He saw something in the fruit which he preferred to the commands of God, and therefore disobeyed them.

How many, who are not aware of it, are following the example of Adam! They represent the circumstances in which they are, as the reason why they do things which ought not to be done, and leave undone much which they ought to do. The wife, the husband, the children, are pleaded: or perhaps the occupations on which their livelihood depends. It is the very plea of Adam. The condition of life which God has given: - families, neighbours, companions; these too are God's giving, and their advice, their example, misled and betrayed them.

Now it is perfectly true, that all these things are often hindrances in the way of a holy and religious life. The cares of a family are a hindrance. Friends, who are not like-minded, are a hindrance. Companions, who threaten mockery, business which engrosses thought and time; common practices which offer gain ;-all these oppose an obstacle to religious zeal and practical piety.

And it is likewise true, that many of these things may be ordered, as it were, of God; for though no one ought of his own accord to choose companions or form alliances which may injure his spiritual

welfare, yet a man has not always the choice in his own power; and though a situation inconsistent with the service of God is not a situation to remain in, the faithful disciple of Christ may often be placed in great straits between the adverse claims. of God and mammon.

Yet, brethren, let no man say, when he is tempted, I am tempted of God. There are difficulties, no doubt, which will prove him, and try what is in his heart. But he is not obliged to sink under these difficulties: he is bound to encounter and oppose them. It is his trial. He is here, to "work out his salvation;" he is here, to show his faithfulness, his sincerity; and this is manifested under difficulties, and disclosed by opposition. It is a fatal, though common mistake, to suppose that his way on earth is to be made so plain and easy to the Christian, that we may slide along a smooth and uninterrupted course to heaven. Nay, there is a "broad road," but it leadeth to destruction. There is a peaceful way, which nothing disturbs; but "the end of that way is death." "The friendship of the world is enmity with God."

We do not, then, deny, that in one sense temptations are of God. He governs the world, and so governs it, that his people are brought into temptation. It was in the course of his providence that Naaman came to seek a cure from Elisha; and the same circumstances brought temptation to Gehazi. Yet let no man say, when he is tempted, I am tempted of God. The will to yield under temptation comes "from within," out of the heart of man. As St. James proceeds to say, "Every man is tempted,

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