considered two ways: -
true, the soul is sometimes unaware of this, because the consent to sin overrides the prevailing principle, and takes away the sense of the desires of the Spirit, the reluctance of the principle of grace in the will. But the general rule holds true: Galatians 5:17, "The Spirit lusts against the flesh." It does so, though not always to the same degree, nor with the same success; and the prevalence of the contrary principle in this or that particular act does not disprove it. It is so on the other side. There is no act of grace in the will but sin lusts against it; although the soul is not conscious of it, because of the prevalence of the contrary acting of grace, yet it is enough to keep those actions from perfection. So is it in this opposition of grace against the work of sin in the soul; though its actions are not sensed, it is enough to keep that act from being complete. Much spiritual wisdom lies in discerning between the opposition of the principle of grace in the will against sin, and the rebukes that conscience gives the soul on conviction for sin.
4. Repeated acts of consent to sin may beget a disposition and inclination in it to similar acts, that may bring the will to a proneness and readiness to consent to sin easily; which is a condition of soul dangerous, and greatly to be watched against.
5. This consent of the will, which we have thus described, may be considered two ways: -
(1.) As it concerns the circumstances, causes, means, and inducements to sin.
(2.) As it concerns particular sins.
In the first sense the will virtually consents to sin in every neglect of preventing it, in every neglect of duty that makes way for it, in every listening to temptation leading towards it; for where there is no act of the will, there is no sin. But we now speak of the consent of the will to particular sins, so that either sin is committed, or is prevented by other ways and means. And herein consists the conceiving of sin.