4'4 The NATURE and POWER alfo hath its confideration in it, and that in the chiefeft place without which nothing elfe could furpcize us. For with the help thereof, what- ever comes from without, from fatan, or the world, mutt admit of fome . parley in the mind, before it be received, but it is from within, from . ourfelves that weare furprized. Herebyare we difappointed and wrought over to do that which we would not, and hindered from the doing of that which we would. Hence it is, that when the foul is oftentimes do- ing as it were quite another thing, engaged quite upon another defign, fin flarts that in the heart or imaginations of ft, that carries it away into that which is evil and finful. Yea, to manifeft its power, fometimes when the foul is ferioufly engaged in the mortification of any fin, it will by one means or other lead it away into a dalliance with that very fin, whofe ruin it is Peeking, and whofe mortification itis engaged in. But as there is in this operation of the law of fin, a fpecial enticing or en- tangling, we fhall fpeakunto it fully afterwards. Now thefe furprizals can be from nothing but an habitual propenfity unto evil in the principle from whence they proceed. Not an habitual inclination unto actual fin in the mind or heart, but an habitual propenfity unto evil in the fin that is in the niind or heart. This prevents the foul with its figments. How much communionwith God is hereby prevented, how many meditati- ons are diflurbed, how much theminds and confciencesof men have been defiled by this ailing of fin, fome may have obferved. I know no greater burthen in the life of a believer, than there involuntary furprizals of foul ; involuntary I fay, as to the a&ual confent of the will, but not fo in refpeet of that corruption which is in the will, and is the princi- ple of them. And it is in refpe& unto thefe, that the apoftle makes his complaint, Rom. vii. 24. (2. This habitual inclination manifefts itfelf in its readinefs and promptisefs, without difpute or altercation, to joyn and clofe with every temptation, whereby it may poffibly be excited. As we know it is in the nature of fire to burn, becaufe it immediately lays hold on what ever is combuftible. Let any temptation what ever be propofed unto a man, the fuitablenefs of whofe matter unto his corruptions, or manner of its propofal, makes it a temptation ; immediately he hath not only to do with the temptation as outwardly propofed, but alfo with his own heart about it. Without farther confideration or debate, the tetpt ion bath got a friend in him. Not a moment's fpace is given between :t a propofal, and the neceffity there is incumbent on the foul to look to its enemy within. And this alfo argues a ronftant habitual propenfity unto evil. Our Saviour faid of the affaults" and temptations of fatan, The prince of this world cometb, and he loath no part in me, John xiv. go. He had more temptations intenfhvely, and extenfively in number, -qualityand fiercenefs, from faran and the world, than ever had any of the fons 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 like them, fuited 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 befel him, he had only the outward propofal of it to look unto, all was well within, until the out- ward temptation took place and prevailed. With us it is not fo. In a city that is at unity in itfelf, campait and entire, without divi- fions and parties, if an enemy approach about it, the rulers and inhabi- tants have no thoughts at all but only how theymay oppofe the enemy without, and refit him in his approaches : but if the city be divided in itfelf, if there be fa&ions and traitors within, the very firft thing they do,
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