It hringeth 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, as 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 : Mat. v. 28, ' Whoever looketh upon a woman to lust after her, hath committed adultery with her already in his heart.' 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, Eom. vii. 8, where he saith, ' Sin wrought in him all manner of lust ; ' 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, luhen 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 — (1.) 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. (2.) Death may be applied as the common fruit to every degree in this series, to the conception as well as the
100 AN EXPOSITION.. WITH NOTES, [J AS. I. 15.
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. (3.) It is good to note that James speaketh hei-e according to the appearance of things to men. When lust bringeth forth, and the birth and conceptions of the soul are perfected into a scandalous gross sin, men are sensible of the danger and merit of it.
Bringeth fortli ; that is, bindeth the soul over to it ; for in this suc- cession there is a difference : lust is the mother of sin, but sin is the merit of death ; and .so Cajetan glosseth well, generat meritorie, it bringeth forth, as the work }-ieldeth the wages.
Death. It is but a modest word for danmation ; the first and second death are both implied : for as the apostle showeth the supreme cause of sin, which is lust ; so the last and utmost result of it, which is death ; not only that which is temporal, for then the series would not be perfect, but that other death, which we are always dying, and is called death, because life is neither desired, nor can it pro})erly be said to be enjoyed. Vivere nohcnt, mori nesciunt — they would not live, and cannot die.
The notes are these: —
Ohs. 1. That sin encroacheth upon the s})irit by degrees ; the apostle goeth on with the pedigree of it. Lust begetteth strong and vigorous motions, or pleasing and delightful 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. To open the process or successive inclination of the soul to sin, it will not be amiss to give the whole traverse of any practical matter in the soul. There is first ope^c^, which is nothing but the irritation of the object, provoking the soul to look after it; then there is opfirj, a motion of the sensitive appetite, or lower soul, which, receiving things by the fancy, representeth them as a sensual good ; and so a man inclineth to them, according as they are more or less pleasant to the senses ; and then the understanding cometh to apprehend them, and the will inclineth, at least so far as to move the understanding to look more after them, and to advise about some likely means to accomplish and effect them, which is called /SovX'qai';, consultation ; and when the understanding hath consulted upon the motion of the will, there foUoweth ^ovXt], a decree of the will about it, and then aip€at<i, the actual choice of the thing, and then /SovXijfxa, a perfect desire, and then action. And so sin is represented by the fancy to the appetite ; and then fancy, being a friend, blindeth the understanding, and then the soul beginneth to be engaged in the pursuit of it. If this course and method be a little too large for your thoughts, see it contracted in this passage of our apostle. There is concupiscence, or corrupt nature, then lust, or some inclinations of the soul to close with sin, then delight, then full consent, and then action, and then death. David observeth somewhat a like progress: Ps. i. 1, ' Blessed is the man tliat walketh not in the counsel of the ungodly, nor standeth in the way of sinners, noi- sitteth in the seat of the scornful.' Sin is never at a stay : first, ungodl//, then sinners, then scorners ; first, counsels,