' Ariat. Ethic, lib. vii. cap. G.
JaS. I. 14.] UPON THE EPISTLE OF JAMES. 95
[2] The wills of the mind are the first risings of the corruption that is in the uj^per 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 inter- pretei's 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) -qhovri hekeap KaKOiv, pleasure is the bait of sin. Thus Pi.'^cator and our tran.slators 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.' Othei's 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 Parous, 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 wdiich 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 tliat word cometh in, e^eXKOfievo'^, 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, SeXea^ofievo^, ' he is enticed,' and beguiled with the promise and appearance of pleasure and satisfaction to the soul.
From this verse observe : —
Obs. 1. That the cause of evil is in a man's self, in his own lusts, 7) lota eTTiOv/jila, the Eve 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, ^ejco aol tovtojv alria — 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 himself. 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
^ Plut. de Sera Num. Vindict,
Dfi AN KXPUSlTIOxV, WITH NOTES, [J AS. I. 14.
altogether blame the devil : ' Su2:;gestion can do nothing without lust.'^ I remember Nazianzen saith, to irvp irap I'jficov, ?;8e <f}X6^ tov 'TrviijfiaTo<; — 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 somewliat in thee that made thee close with the evil before thee. Examples provoke abhorrency from the sin, if there be notiiing in tlieman to suit with it. Lot was the more righteous for living in ISodom, and Anacharsis the more temperate for living in Scythia; ungodly examples ai-e 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,' Ps. 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,' Ej)h. v. 16 ; like fire that scorcheth most in the sharpest frost, or stars that shine brightest in the darkest 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 3''ou, 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.