COncerning temptations the first Question is by what arguments a beleever may strengthen himselfe against their assaults?

1. Ans. First, if he consider seriously that these temptations are part of that warfare to which the faithfull are called, Eph. 6. 12. and unto which they have given up their names in baptiime, and have bound themselves by oath.

2. Secondly, if he consider that Christ is our Captaine and Generall in this war, Apoc. 12. 7. That he is every where present and beholds the combate with his eye. This must needs be a strong incitement to provoke us to do valiantly. For he doth exhort us to fight, helpes us to overcome, aids us when we faint, and crownes those that conquer.

3. Thirdly, if he consider that the direction of the temptations themselves doth depend wholy upon the providence and disposing of God, Mat. 6. 13. 2 Thess. 2. 11. 2 Cron. 18. 21. R[gap]. 4. 1.

4. Fourthly, if he meditate upon the fruit and the use of temptations, Lu. 21. 31. 2 Cor. 12. 8, 9.

5. Fifthly, if he propound unto himselfe Christ who was tempted, overcame temptations, and succors them that are tempted, Heb. 2. 18 & 4. 15. Col. 2. 15.

6. Sixthly, if he distinguish betwixt the evill of temptation, and temptations themselves.

The second Question is, what a beleever ought to do that hee may apprehend this comfort in the hower of temptation?

7. First, he ought to account all those temptations which intice him unto sin as his utter enemies, 1 Pet. 2. 11.

8. Secondly, he ought to abhor and detest those very suggestions themselves which lead unto sin, Rom. 7. 15.

9. Thirdly, he ought to arme himselfe diligently against his spirituall enemies, Eph. 6. 13.

10. Fourthly, hee ought to resist them with all his might, Iames 4. 7. 1 Pet. 5. 9.

11. Fifthly, he ought in this combate not to trust unto his own strength, but to implore the helpe of God, and to rest upon him, Mat. 6. 13.

12. Sixthly, hee ought in foule temptations to abstaine from all disputation, and speciall deliberation about the thing suggested, resting himselfe satisfyed in that he doth detest them, Mat 4 10. For such temptations are vile and do easily cleave to us.

13. Seventhly, he ought to avoid all those occasions which may further the temptation, Pre. 4 14, 15.

14. Eightly, he ought to repell and exti[gap]guish with all possible strength troublesome suggestions, Eph. 6 16. Yea, and sometimes to contem[gap]e them also, when after all means used they cease not to be troublesome.

15. Ninthly, he ought (if they re[gap]ne againe and againe with new assau[gap]ts after that they have beene oft repel'd) to remember that it is the part of a valiant Souldier not onely to suffer, and come cleare off from assaults and sk[gap]mishes of his enemy, but also to indure the ted[gap]ousnesse of a long siedge when there is occasion.

The third Question is, how a man may discerne whether a temptation have prevailed against him yea or no?

16. A[gap]s. First, this is not to be judg'd from hence that a man is either troubled in his mind, or doth retaine his calmnesse. For a vexation of mind for the most part, which fol [gap]owes upon foule temptations, is not onely no signe of their prevailing, but is also a demonstration of a sanctifyed heart, and a quiet security doth often times shew that the temptation hath prevailed. The reason is because the opposition which is apparent in this perturbation▪ is a signe that there is some thing in the soule contrary to the temptation, and a quietnesse doth betray some consent. For water is not troubled by the powring in of water but by the casting in of fire. He which finds least trouble is in most danger, Luke 11: 21. So Ananias and Saphira were quiet, Act. 5. 3. 8. But Paul found a great deale of inward trouble, Ro. 7. 24. 2 Cor. 12. 7, 8.

But if this trouble be such that it drives away a man from God, and doth not rather stir up to seeke him, it is not to be allowed or cherished, for then the temptation is, (although not directly and of its owne nature) yet indirectly and through the perversnesse of our nature; effectuall, and the tempter hath obtained his desire.

18. Secondly, a manifest signe of a prevailing temptation is the commission of that sinne to which the temptation did provoke, Mat. 6. 13. But here it is to be observed that this falls out not onely when the sinne is fully acted and committed, but also when there is even the very first degree of it, in the consent of the will, or in the least delight in the evill thought of, although there be no purpose to commi[gap] i[gap]. Iam. 1. 14, 15. And this is so much the worse if the delight be as they say Morosa, that is, if it continue for any while, and be not presently repeld.

19. Thirdly, although we give no consent unto the temptation, yet if the temptation arise from our selves, there is a sinne of ours in it, even in its first conception, because it flowes out of our flesh and from our corruption, although it may be kindled and blowne up to a flame by the Devill, Mat. 15. 18▪ 19. Gen. 6. 5. & 8. 21. Iames 1. 14. But this degree of sinne is such that though it requires perpetuall [gap]umiliation, yet it ought not to deprive us of comfort, because it is the common condition of all the faithfull, who this notwithstanding are in Christ beloved, and accepted of God. But if the temptation proceed meerely from the Devill we ought to detest it, as much as possible we can, but are not to acknowledge it for our own sin, Mat. 4▪ 36. 9.

20▪ Now a temptation is then to be judged to proceed from the devill alone and not from our selves, 1. when it is repugnant to the light of nature, or to reason it selfe, and to our naturall inclination, 2. when is ariseth not as other ordinary thoughts, but ceaseth upon, and invades the minde suddenly, and with a kinde of vehemency, after the manner of flashes of lightning.

21. Fourthly, so long as by fervent prayers and such like spirituall weapons we do resist and wrastle with any temptation.

we may be sure that it hath not yet prevailed over us, and that it hath not [gap] yet gotten us within its power, 2 Cor. 12. 7, 8, 9. Iames 4. 7.

The fourth Question is how the Conscience of a beleever may be supported in a temptation of God, that is, in some spirituall desertion upon which there followes much anxiety?

22. Ans. First, we must remember that even the best of Gods servants have had experience of these desertions, as Iob. 6. 4. 9. 13. 26. & 16. 9. David Psalme. 6. & 77. And even Christ himselfe the beloved Son of God, Mat. 27. 46.

23. Secondly, we must know that these desertions are not so much reall and in very deed, as in our sense, and apprehension, Heb. 13. 5.

24. Thirdly, we must know that God doth not forget his people, no not then when he seemes to have forsaken them, Esa. 49. 15, 16. But doth for his own glory and their good only seeme to do so.

25. Fourthly, we may be sure by Gods Word and Covenant that this desertion shall be but short, especially if i[gap] be compar'd with the time and continuance of his mercies, Esa. 54. 7, 8. & 57. 20.

26. Fifthly, we must make inquiry in our Consciences with all diligent examination whether our owne sinnes have not beene the cause of Gods so dealing, Esa. 57. 21. Which if we shall find to be so, we must confesse them humbly, intreate for mercy, and seriously forsake them, Psal. 51.

27. Sixthly, we ought to live by Faith, Heb. 2. 4. waiting for the Lord which hideth his face from us, Esa. 8. 17.

28. Seventhly, we ought to stir up our selves to lay hold upon God, Esa. 64. 7.

29. Eighthly, we ought alwayes to remember that although God do seeme to be absent from us a long while, yet he doth only wait for a fit time to shew mercy, Es. 30. 18.