(2.) This habitual inclination manifests itself in its rea- diness 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 con- sideration or debate, the temptation hath got a friend in him. Not a moment's space is given between the proposal and 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 cometh, and he hath no part in me ;' John xiv. 30. He had more temptations inten- sively and extensively, in number, quality, and fierceness, from Satan and the world, than ever had any of the sons of men: but yet in all of them he had to deal only with that which came from without. His holy heart had nothing to
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like them, suited to them, or ready to give them entertainment; * the j3rince of tliis 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 divisions and parties, if an enemy approach about it, the rulers and inhabitants 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. Psal. xxxviii. 17. saith David, ' I am ready to halt,' or for halting; '3N O pD3 V^iib, I am prepared and disposed unto hallucination, to the slipping of my foot into sin, verse 16. as he expounds the meaning of that phrase, Psal. Ixxiii. 2. 3. There was from indwelling sin a continual disposition in him to be slipping, stumbling, halting on every occasion or temptation. There is nothing so vain, foolish, ridiculous, fond, nothing 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 law of sin which is ready to answer it, before it be decried by grace. And this is the first thing in this lust- ing of the law of sin, it consists in its habitual propensity unto evil, manifesting itself by the involuntary surprisals of the soul unto sin, and its readiness, without dispute or con- sideration, 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 former instances shewed its constajit readiness to this work ; this now treats of the work itself. It is not only ready, but for the most part always engaged. It lust- eth, saith the Holy Ghost, it doth so continually. It stirreth in the soul by one act or other constantly, almost as the
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spirits in the blood, or the blood in the veins. This the apostle calls its tempting, James i. 14. ' 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; htSvfxd, * it lusteth.' It is raising up in the heart, and pro- posing unto the raind and affections that which is evil ; trying, as it were, whether the soul will close with its sug- gestions, or how far 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 within, 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 forms and ap- pearances 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, inordinate, unspiritual, unanswerable unto the rule, it hatch- eth and proposeth unto the soul. 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. otto ttoi'toc h^ovq irovripov o7r£;^f<T3^6, * Keep yourselves from every figment or idea of sin in the heart ; ' for the word there used doth not any where 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 expresseth in wicked men, in whom the law of it is pre- dominant, Isa. Ivii. 20. ' The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.' A similitude most lively, expressing the lustings of the law of sin, restlessly and continually bubbling up in the heart, with wicked, foolish, and filthy imaginations and desires. This then is the first thing in the opposition that this en- mity makes to God, namely, in its general inclination, it lusteth.