in us, before it be completed with the consent of the will to the evil
sin of our nature, being a want of conformity in our souls to the law of God, which requires all moral perfection of us; "Be ye therefore perfect, even as your Father which is in heaven is perfect," (Matt. 5: ult). Instead of which we have a bent of soul quite contrary to the law; "The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be," (Rom. 8:7).
3. The first motions of sin, and the risings of that natural corruption in us, before it be completed with the consent of the will to the evil motion, are truly and properly sin. The apostle calls this lust, and distinguishes it from sin, i.e. the sin of our nature, and from the consent to it and execution of it, which he calls "obeying these lusts," (Rom. 6:12) and tells us that it is condemned by the law, (Rom. 7:7). Therefore a thing may be our sin, though we know it not to be so, (1 Tim. 1:13). And though it be not our will, yea though against our will, (Rom. 7:16). For it is neither our knowledge, or opinion, nor our will, but the law of God, that is the rule.
4. All consent of the heart to and delight in motions towards things forbidden by the law of God are sins, though these never break forth into action, but die where they were born in the inmost corners of our hearts; "Whosoever shall look on a woman to lust after her, hath committed adultery with her already in his heart," (Matt. 5:28). Speculative filthiness is a disconformity to the law. There is heart murder as well as actual murder, (v. 22).
5. All omissions of the internal duties we owe to God and our neighbors are sins, as want of love to God or our neighbors. Want of due fear of God, trust and hope in him, &c. are internal sins of omission.
6. Hence a man sins by undue silence and undue speaking, when the cause of God and truth require it; seeing the law bids us speak in