FIrst, Temptation in one sense is nothing else but a triall, and to tempt is nothing else but to make a triall or experiment of anything, that we may know it, that is, that it may be discover'd, and become manifest, and this is all that the Devill can doe, hee cannot with strength conquer us, or cast us down. For unlesse we of our owne accord trust him, and deliver our selves into his hand, he can have no power over us. He can prevaile no farther against us, then we give him leave or permit him. All that he can do therefore is to tempt us, that is to make an experiment what we are, whether weake or strong, whether we be such as will yeild to him, or whether such as will resist him valiantly. And if in the beginning of the temptation, he finde that we make valiant resistance, he despairing of the victory, and being overcome and confounded, for the most part departeth presently. And this is the property of a tempter when hee hath made his argument, and found what he sought for, to surcease the work of temptation.

II. In another sense temptation signifies, a fighting against one, or a war, or a battell, and it is very likely that whatsoever the Devill attempts against us is by way of such a fight, if we consider the matter but diligently. For he doth all that he doth with a purpose and desire to conquer, whether he lay snares for us, or whether he make tryall of us, or whether he pretend some good things to deceive us, or whether he smite us with the staffe, or sword, whether he undermine the wall of our defense, or whether he take from us our spirituall food, or procure it to be taken away, for he doth do all these things with a desire to do us a mischiefe. And in very deed, all these are parts of that war, or combate, wherewith hee fights against us.

III. Every sinne hath its temptations, and against the mind of man doth the devill fight, besieging it, in a circumventing way, and ordering his armies, and forces, against the armies of vertues, and against the Castle of mans soule.

IV. The fightings which arise from the faculty of reason within our selves are these, 1. Curiosity, that is a lust to know things not necessary, and things the knowledge of which tend nothing to, nor helpe forward at all salvation, 2. Slownesse to believe, 3. Levity in believing every thing 4. Doubtfulnesse, 5. Suspitiousnesse, 6. A spirit of blasphemy which is a spring and fountaine of abominable thoughts, and of thoughts so horrible and troublesome, that such a kind of temptation is like a martirdome, and there have beene some that have rather desired to suffer Martyrdome then to endure such thoughts.

V. Any one may resist any temptation of the Devill, if he do simply and purely will it, without any mixture of unwillingnesse. For no man is overcome, or yeilds to the temptation utterly against his will, for so his will remaines unconquered, and victorious and uninclined to consent unto the temptation, and so a man should both yeild, and not yeild. But that a man [gap]ay, simply, and purely be willing to make resistance it is not from man himselfe, or from any naturall power in him but from the gift of God, and the helpe and assistance of his grace.

VI. Now wee must observe that when the question is, whether a man may have a will to resist temptation? this word may doth admit two significations; For it signifies sometimes a possibility which is passive, in respect of capacity, and sometimes in regard of vertue or power, or efficiency, now it is manifest, that no man can resist any temptation by way of efficiency, but by way of possibility, or passibility.

VII. Besides the gifts of graces and of vertues the providence and protection of God is necessary for believers, that they may resist temptations, and so are those manifold helps wherwith God succors his elect in the combate.

VIII. The first of these helpes is a driving away of the enemies whereby they are sometimes not suffered to tempt the Elect, Job. 1.

IX. The second helpe is a bridling of the enemies that they cannot tempt so much as they would, Job. 2.

X. The third helpe is from the tempter himselfe, when even that very shape under which he tempts affords us some helpe and instruction, so the forme of the Serpent might have caused Eve to have suspected his temptation.

XI. The fourth helpe is from the temptation it selfe, when it either stirs up feare in us, which is the best keeper▪ or stirs us up to fight, and incourageth us against the enemy.

XII. The fifth is, a new grace, or an increase of the former. For to those that imploy their talents well God gives an increase either in the greatnesse, or number, Mat. 25. Luke. 19.

XIII. The sixth is a cessation, or peace, or rather a truce from the temptation.

XIV. The seaventh is a refreshment in the heate of temptation, which is a mitigation of it, as when the tribulation is turned into a sollace.

XV. The eighth is a comforting, that is a stengthning, and lifting up of the heart by a promise of strength and victory, and by a demonstration of the weakenesse of the enemies, and the lightnesse of the fight.

XVI. The ninth is consolation, that is a chearing of the heart, in troubles, in sorrow and griefe.

XVII. The tenth is a bestowing of Faith and Hope, and a confirmation of the same, against the shaking of feare, which ariseth from our own defect and infirmity.

XVIII. The eleventh is an upholding of them that are set upon that they faill not, that is, that they receive no hurt. Now they are oft times so assaulted that they are ready to fall, and that for this end that they may acknowledge their own infirmities, and may ascribe it to Gods mercy and not their own power, that they are kept from falling.

XIX. The twelfth is, Gods receiving of them that fly unto him, in respect of which he is called, the hiding place of the Elect.

XX. The thirteenth is Gods fighting against and overthrowing the enemies.

XXI. The fourteenth is outward tribulation of which there are many profits helping this way.

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