OPPOSITION OF SIN UNTO GOD. 193
ruption which is in the will, and is the principle of them. And it is in respect unto these that the apostle makes his complaint, Rom. vii. 24.
(2.) This hahitual inclination manifests itself in its readiness and promptness, without dispute or altercation, to join and close with every temptation whereby it may possibly be excited. As we know it is in the nature of fire to burn, because it immediately lays hold on whatever is combustible, let any temptation whatever be proposed unto a man, the suitableness of whose matter unto his corruptions, or manner of its proposal, makes it a temptation; immediately he hath not only to do with the temptation as outwardly proposed, but also with his own heart about it. Without farther consideration or debate, the temptation hath got a friend in him. Not a moment's space is given between the proposal a,nd the necessity there is incumbent on the soul to look to its enemy within. And this also argues a constant, habitual propensity unto evil. Our Saviour said of the assaults and temptations of Satan, " The prince of this world conieth, and he hath no part in me," John xiv. 30. He had more temptations, intensively and extensively, in number, quality, and fierceness, from Satan and the world, than ever had any of the sons of men; but yet in 4ll of them he had to deal only with that which came from without. His holy heart had nothing like to them, suited to them, or ready to give them entertainment: "The prince of this world had nothing in him.'' So it was with Adam. When a temptation befell him, he had only the outward proposal to look unto; all was well within until the outward temptation took place and prevailed. With us it is not so. In a city that is at unity in itself, compact and entire, without divi- sions and parties, if an enemy approach about it, the rulers and inha- bitants have no thoughts at all but only how they may oppose the enemy without, and resist him in his approaches. But if the city be divided in itself, if there be factions and traitors within, the very first thing they do is to look to the enemies at home, the traitors within, to cut off the head of Sheba, if they will be safe. All was well with Adam within doors when Satan came, so that he had nothing to do but to look to his assaults and approaches. But now, on the access of any temptation, the soul is instantly to look in, where it shall find this traitor at work, closing with the baits of Satan, and stealing away the heart ; and this it doth always, which evinceth an habitual inclination. Ps. xxxviii. 1 7, saith David, "I am ready to halt," or for halting: fl23 Vpy? "'^^^"''3; — " I am prepared and disposed unto hallu- cination, to the slipping of my foot into sin," verse 16, as he expounds the meaning of that phrase, Ps. Ixxiii. 2, 3. There was from indwell- ing sin a continual disposition in him to be slipping, stumbling, halting, on every occasion or temptation. There is nothing so vain,
VOL. VI. 13
194 l-HE NATURE AND POWER OF INDWELLING SIN.
foolish, ridiculous, fond, notliing so vile and abominable, nothing so atheistical or execrable, but, if it be proposed unto the soul in a way of temptation, there is that in this Jaw of sin which is ready to answer it before it be decried by grace. And this is the first thing in this lusting of the law of sin, — it consists in its habitual propensity unto evil, manifesting itself by the involuntary surprisals of the soul uuto sin, and its readiness, without dispute or consideration, to join in all temptations whatever.
2. Its lusting consists in its actual pressing after that which is evil, and actual opposition unto that which is good. The fonner instance showed its constant readiness to this work ; this now treats of the work itself It is not only ready, but for the most part always engaged. " It lusteth," saith the Holy Ghost. It doth so continu- ally. It stirreth in the soul by one act or other constantly, almost as the spirits in the blood, or the blood in the veins. This the apostle calls its tempting : James i. J 4, "Every man is tempted of his own lust." Now, what is it to be tempted? It is to have that proposed to a man's consideration which, if he close withal, it is evil, it is sin unto him. This is sin's trade : 'ETi6u/jbsT- — ■" It lusteth." It is raising up in the heart, and proposing unto the mind and affections, that which is evil ; trying, as it were, whether the soul will close with its suggestions, or how lar it will carry them on, though it do not wholly prevail. Now, when such a temptation comes from without, it is unto the soul an indifferent thing, neither good nor evil, unless it be consented unto ; but the very proposal from luithin, it being the soul's own act, is its sin. And this is the work of the law of sin, — it is restlessly and continually raising up and proposing innumerable various forn>s and appearances of evil, in this or that kind, indeed in every kind that the nature of man is capable to exercise corruption in. Something or other, in matter, or manner, or circumstance, inor- dinate, unspiritual, unanswerable unto the rule, it hatcheth and pro- po.seth unto the soid. And this power of sin to beget figments and ideas of actual evil in the heart the apostle may have respect unto 1 Thess. V. 22, 'Ato rravrhi; i'lbovg rrovyjpou a'x'iyj.Gh' — " Keep yourselves from every figment or idea of sin in the heart;" for the word there used doth not anywhere signify an outward form or appearance: neither is it the appearance of evil, but an evil idea or figment that is intended. And this lusting of sin is that which the prophet ex- presseth in wicked men, in whom the law of it is predominant: Isa. Ivii. 20, " The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire fnd dirt;" a similitude most lively, ex- pressing the lustings of the ld>^v of sin, restlessly and continually bub- bling up in the heart, mth vv\icked, foolish, and filthy imaginations and desires. This, then, is tHe first thing in the opposition that