In Aristotle they are called, iπovμía Ingides,* brutish and belluine, not only because we have them in common with the beasts, but because they degenerate into a brutish excess. Thus you see what lusts of the flesh are. I confess they are sometimes taken, more largely, for any risings of corrupt nature, it being most natural to us to be enslaved by sensual and fleshly objects. The part is put for the whole. 2. The wills of the mind are the first risings of the corruption that is in the upper soul, as fleshly reasonings, thoughts, and desires; covetousness, ambition, pride, envy, malice, &c. These are rooted in the corrupt risings or stirrings of the mind, will, &c. These things I thought good to hint, to show you what the Scripture intendeth by lust, the vicious inclinations of our own spirits, chiefly those impetus primo primi, the first risings of original sin. He is drawn away, and enticed.] There is some variety among interpreters in opening these two words. Some conceive that in these two words the apostle giveth out two causes of sin; one internal, which is lust, as if that were hinted in the former word "drawn away by his lust ;" and the other external, to wit, the pleasure that adhereth to the object, which is as the bait to entice the soul, for the word signifieth enticed as with a bait; and (as Plato saith) ǹdový déλɛap какv, “pleasure is the bait of sin." Thus Piscator and our translators seem to favour it, in putting the words thus, "when he is drawn by his own lust and enticed," as if they would intimate to us this sense, drawn away by his own lust and enticed by the object; whereas the posture of the words in the original, referreth both to lust, thus, when he is drawn away and enticed by his lust. Others make these words to hint several degrees in the admission of sin, thus: first drawn away from God, then enticed by sin; then, in the next verse, sin conceiveth, then bringeth forth, &c. Others, as Pareus, Grotius, &c., make these to be the two parts of sin, and by " drawing away" (say they) is meant the departure from the true good, and by "enticed" the cleaving to evil: for look, as in grace there is something privative and something positive, a departure from evil and a cleaving to good; so, on the contrary, there is in sin a withdrawing from that which is good, and an ensnaring by that which is evil. I cannot altogether disallow this sense, though I rather incline to think that neither the object nor the parts of evil are here hinted, but only the several ways which lust taketh to undo us: partly by force, and so that word cometh in, ¿¿ɛλkóμɛvoç, he is drawn aside, or haled with the rage and impetuous violence of his desires; partly by blandishment and allurements, and so the other word is used, deλɛalóμɛvos, he is enticed, and beguiled with the promise and appearance of pleasure and satisfaction to the soul. From this verse observe, I. That the cause of evil is in a man's self, in his own lusts, rñç idia Ova, the Evah in our own bosoms. Corrupt nature is not capable of an excuse. Sin knoweth no mother but your own hearts. Every man's heart may say to him as the heart of Apollodorus in the kettle, "Eyw ooì rétwv airía, "It is I have been the cause of this." Other things may concur, but the root of all is in yourselves. A man is never truly humbled till he smite upon his own thigh, and doth express most indignation against him *Arist. Ethic., lib. vii. cap. 6. Plut. de Sera Num. Vindict. self. Do not say it was God: he gave a pure soul, only it met with viciously disposed matter. It is not the light, but the putrid matter, that made the torch stink, though it is true it did not stink till it was lighted. You cannot altogether blame the Devil, suggestion can do nothing without lust.* I remember Nazianzen saith, Τὸ πῦρ παρ ἡμῶν ἡδε φλὸς τῷ πνεύματος, "The fire is in our wood, though it be the Devil's flame." You cannot blame the world; there are allurements abroad, but it is your fault to swallow the bait. If you would have resisted embraces as Tamar did Amnon's, the world could not force you. Do not cry out of examples, there is somewhat in thee that made thee close with the evil before thee. Examples provoke abhorrency from the sin, if there be nothing in the man to suit with it. Lot was the more righteous for living in Sodom, and Anacharsis the more temperate for living in Scythia. Ungodly examples are permitted to increase detestation, not to encourage imitation. Do not cry out of occasions: David saw Bathsheba naked, but he saith, "I have sinned and done this evil" (Psa. li. 4). Do not cast all the blame upon the iniquity of the times good men are best in worst times, most glorious when the generation is most crooked (Phil. ii. 15), most careful of duty when the age is most dissolute, "redeeming the time, for the days are evil" (Ephes. v. 16); like fire that scorchth most in the sharpest frost, or stars that shine brightest in the dark nights. Do not blame the pleasantness of the creatures: you may as well say you will rebel against the prince because he hath bestowed power upon you, and by his bounty you are able to make war against him. It is true there is much in these things; but there is more in your hearts. It is your venomous nature that turneth all to poison. : II. That, above all things, a man should look to his desires. All sin is called, evμía, lust or desire. God calleth for the heart, "My son, give me thy heart," which is the seat of desires. The children of God, when they plead their innocency, urge their desires, they fail in duty, but their "desires are to the remembrance of his name" (Nehem. i. 11; Isa. xxvi. 8). The first thing by which sin discovereth itself, is by lust or desire. All actions have their rise from some inclination and tendency of the desire towards the object. Before there is any thought or consultation in the soul, there is öpeği, a general tendency or bent in the soul. Well then, look to your lusts or desires; the whole man is swayed by them, Men are worldly or heavenly, as their desires are; appetite followeth life: the spirit hath its lustings, as well as the flesh. See how it is with you. III. The way that lust taketh to ensnare the soul is by force and flattery, either drawn away or enticed. First, By violence, λkóμɛvos, drawn away, haled with it. One way of knowing desires to be irregular is, if they are violent and over-pleasing to the flesh. When affections are impetuous, you have just cause to suspect them, not to satisfy them. David would not touch the waters of Bethlehem when he longed for them (2 Sam. xxiii. 7). Rage of desires can never be lawful greediness is a note of uncleanness (Ephes. iv. 19). When the heart boileth or panteth, it is not love but lust. When you find any such force upon your spirits towards carnal objects, if you would be innocent, complain and cry out, as the ravished virgin under the Law; if she cried *Diaboli decipientis calliditas et hominis consentientis voluntas. Aug. de Peccat. Orig., lib. 2, cap. 37. out, she was guiltless. It is a sign that sin hath not gained your consent, but committeth a rape upon your souls, when you cry out to God, "O wretched man that I am, who shall deliver me?" (Rom. vii. 24.) You may discern this force upon your souls, 66 1st, When your desires will not endure consultation, or the consideration of reason, but you are carried on by a brutish rage; as, "They were as fed horses, every one neighed after his neighbour's wife" (Jer. v. 8). They had no more command of themselves than a fed horse. So, Every one turneth into his course, as the horse into the battle" (Jer. viii. 6). The rage of the horse is stirred up by a warlike noise, and then they confront danger, and press on upon the pikes and the heat of the battle; so they go on with an unbridled licence, against all reason and restraints, without any counsel and recollection. Your lusts will not allow you the pause of reason and discourse. 2dly, When they grow more outrageous by opposition, and that little check that you give to them is like the sprinkling of water upon the coals, the fire burneth the more fiercely. This is that which the apostle calleth πálos έmiðvμías, the passionateness of lust. We translate it, a little too flatly, "the lust of concupiscence" (1 Thess. iv. 5); it noteth a raging earnestness. This violence is most discerned in the irregular motions of the sensual appetite, which are most sensible, because they disturb reason, vex the soul, oppress the body; but it is also in other sins. The apostle speaketh of it elsewhere, They burned in their lust one towards another" (Rom. i. 27). It is when reason is so disturbed and oppressed, that there can be no resistance; yea, grace itself is overborne. 66 3dly, When they urge and vex the soul till fulfilled, which is often expressed in Scripture by a languor and sickness. Now, this is such a height and excess of affection as is only due to objects that are most excellent and spiritual; otherwise, it is a note of the power of lust. To be sick for Christ (Cant. ii. 5) is but a duty; so worthy an object will warrant the highest affection; but to be sick for any outward and carnal object, noteth the impetuousness and violence of sin in the soul. Thus Amnon was sick for Tamar (2 Sam. xiii. 2): that was a sickness to death, the sickness of lust and uncleanness. Ahab was sick of covetousness (1 Kings xxi. 4), and Haman for honour (Est. v.). All violent affections urge the soul, and make it impatient; and, because affections are the nails and pins that tie body and soul together, leave a faintness and weakness in the body. This violence of lust may inform us, 1st, Why wicked men are so mad upon sin, and give themselves over to it, to their own disadvantage: they "draw iniquity with cart-ropes" (Isa. v. 18). As beasts that are under the yoke put out all their strength to draw the load that is behind them, so these draw on wickedness to their disadvantage; commit it, though it be difficult and inconvenient. So it is said, they weary themselves to commit iniquity" (Jer. ix. 5). What is the reason of all this? There is a violence in sin, which they cannot withstand. that 2dly, 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 is tempted," taking in the godly too. A wicked man doth nothing but sin, 66 his works are merely evil; but a godly man's are not purely good. The good that I would, I do not do; but the evil that I would not, that I do" (Rom. vii. 19). Though they do not resolve and harden their faces in a way of sin, yet they may be discouraged in a way of grace. So, "Ye cannot do the things ye would" (Gal. v. 17). Their resolutions are broken by this violence and potent opposition. Secondly, observe, the next way of lust is by flattery, deλɛalóμɛvos, enticed; it cometh lapped up in the bait of pleasure, and that mightily prevaileth with men: "Serving divers lusts and pleasures" (Titus iii. 3). That is one of the impediments of conversion; lust promiseth delight and pleasure. So "Wickedness is sweet in his mouth, and he hideth it under his tongue" (Job xx. 12). It is an allusion to children, that hide a sweet morsel under their tongues, lest they should 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. "They rejoice to do evil, and delight in the frowardness of the wicked" (Prov. ii. 14). Revenge is sweet, oppression is sweet, to a carnal heart: so "It is a sport to a fool to do mischief” (Prov. x. 23): they are enticed with a kind of pleasure of that which is mischievous to another. Well then, 66 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 the 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 pleasantness: that is the bait of lust. The philosopher could say, that natural desires are properly pòç тà ȧvayraĩa, to what is necessary.* Solomon saith, "Look not upon the wine when it is red, when it giveth its colour in the cup, when it moveth itself right" (Prov. xxiii. 31). 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 impressions of sorrow at their departure. 2. Learn what need there is of great care: pleasure is one of the baits of lust. The truth is, all sins are rooted in love of pleasure; therefore be watchful: noon-day evils are most 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 saith of youth, Voluptates experiendo contemnat, by use of pleasures let it learn to disdain them, as the desires are deaded and flatted 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 satisfied by experience; but, however, the spirit groweth more sottish and sensual. Wicked men, when once they are taken in that snare, *Arist. Ethic., lib. 7, cap. 6. †M. T. Cicero in Orat. pro Rege Oriot. 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 oculo devoravit, his womb was sooner filled than his eye.. ; VERSE 15.—Then when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death. Then when lust, lira dè] After this, he goeth on in describing the prcgress of sin after that lust hath 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 eonceived,] 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 into a carnal object, by carnal apprehensions laboureth 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. It bringeth forth] That is, perfecteth sin, and bringeth it to effect, within us, by a full consent and decree in the will, and without us, by an actual execution; the one is the forming and cherishing in the womb after conception, the other is the birth and production. Sin:] That is, actual sin; for the Papists go beside the scope when they infer hence, that lust without consent is not truly sin. Our Saviour saith plainly, that the first titillations are sinful: "Whoever looketh upon a woman to lust after her, hath committed adultery with her already in his heart" (Matt. v. 28): though there be but such an imperfect consent as is occasioned by a glancing thought, it is adultery. But you will say, how is this place to be reconciled with that of Paul, where he saith, "Sin wrought in him all manner of lust" (Rom. vii. 8); and here it is said, "Lust bringeth forth sin ?" I answer, by sin Paul understandeth that which James calleth here lust; that is, evil nature, or the wicked bent of the spirit; and by lust, the actual excitation of evil nature; but, by sin, James understandeth the actual formation and accomplishment of those imperfect desires that are in the soul. And sin, when it is finished,] That is, actually accomplished, and by frequent acts strengthened, and settled into a habit. But why doth the apostle say, "When it is finished?" are all the rest venial? all corrupt motions, till sin be drawn either to a full consent, or an actual accomplishment, or a perfect habit? I answer, 1st, The apostle doth not distinguish between sin and sin, but speaketh of the entire course and method of the same sin, of the whole flux and order, and so rather showeth what death and hell followeth, than how it is deserved. Every sin is mortal in its own nature, and bindeth over the sinner to death and punishment; but usually men consummate and perfect sin, ere it lighteth upon them. 2dly, Death may be applied as the common fruit to every degree in this series, to the conception as well as the production, and to the production as well as the consummation of it. The grandfather and great grandfather have an interest in the child, as well as the immediate parent; and death is a brat that may be laid not only at sin's door, but lust's. 3dly, It is good to note, that James G |