The Christian warfare wherein is first generally showed the malice, power and politic stratagems…The Christian warfare wherein is first generally shewed the malice, power and politike stratagems…

Secondly, we cannot obtain the spiritual armour (before described) by any means of our own, but those graces of Gods spirit are his gifts, from whom every good and perfect ⟨p. 64⟩gift descendeth,¹ Jam. 1.17. and therefore are to be begged at his hands by earnest and effectual prayer, we having his gracious promise,² that if we ask we shall receive, Math. 7.7. And our Saviour hath assured us, that whatsoever we ask the father in his name,³ he will give it us, Joh. 16.23. And to this his promise he addeth his commandment in the verse following, saying,⁴ Ask and you shall receive. Yea, if we do but truly desire the holy Ghost, the Father will give him unto us, Luk. 11.13. And he cometh not alone, but bringeth with him our spiritual armour, even all his graces fit for to arm us in the spiritual combat, against all the assaults of Satan and his assistants.

Secondly, we cannot obtaine the spirituall armour (before described) by any meanes of our owne, but those graces of Gods spirit are his gifts, from whom euery good and perfect ⟨p. 64⟩gift descendeth,¹ Iam. 1.17. and therefore are to be begged at his hands by earnest and effectuall prayer, we hauing his gracious promise,² that if we aske we shall receiue, Math. 7.7. And our Sauiour hath assured vs, that whatsoeuer wee aske the father in his name,³ he will giue it vs, Ioh. 16.23. And to this his promise he addeth his commandement in the verse following, saying,⁴ Aske and you shall receiue. Yea, if we doe but truly desire the holy Ghost, the Father will giue him vnto vs, Luk. 11.13. And hee commeth not alone, but bringeth with him our spirituall armour, euen all his graces fit for to arme vs in the spirituall combat, against all the assaults of Sathan and his assistants.

1. 1Jam. 1.17.Iam. 1.17.
2. 2Matth. 7.7.
3. 3Joh. 16.23.Ioh. 16.23.
4. 4Vers. 24. Luk. 11.13.

§. Sect. 2 But whereas these graces are in this life but weak and imperfect in us;¹ our truth being mixed with will-worship and hypocrisy, the purity of our conscience being stained with our corruption; our knowledge of the Gospel but in part, and shadowed with the veil of ignorance; our faith mixed with doubting, and weakened with incredulity; our hope shaken from our anchor-hold, when the promises of God are delayed; and whereas we also are unskilful to use this spiritual armour for our best advantage; therefore it behooveth us after we have armed our selves at all points, not to trust altogether in our armour, but to have our recourse unto our grand Captain Christ Jesus, acknowledging our own weakness, and desiring his aide and assistance, that being armed with his power, we may obtain a glorious victory over our spiritual enemies. And as Moses joined with Joshua's sword his own effectual prayer, which was of far greater efficacy; for when he held up his hands in prayer, Israel prevailed; but when he fainted, Amaleck had the upper hand: so we being to fight against the spiritual Amalekites, are not wholly to trust in our spiritual weapons, but we are to implore continually the Lords assistance by hearty prayer, assuring our selves that if we lift up our hands and hearts unto God, we shall in the end obtain a full victory; but if we faint, the spiritual Amaleck will prevail against us. Whilst our minds lie grovelling on the earth, it is an easy matter for these spiritual wickednesses to overcome us, seeing they fight against us from high places; ⟨p. 65⟩but if we lift up our hearts in prayer unto God, our minds and souls shall be as it were transported into heaven, which is a tower of strength, into which our spiritual enemies cannot approach. Whensoever therefore we are assaulted by Satan, let us lift up our souls into heaven by effectual prayer, and so we shall be out of his reach.

§. Sect. 2 But whereas these graces are in this life but weake and imperfect in vs;¹ our truth being mixt with will-worship and hypocrisie, the puritie of our conscience being stained with our corruption; our knowledge of the Gospell but in part, and shadowed with the vaile of ignorance; our faith mixt with doubting, and weakened with incredulitie; our hope shaken from our anker-hold, when the promises of God are delaied; and whereas we also are vnskilfull to vse this spiritual armour for our best aduantage; therefore it behooueth vs after wee haue armed our selues at all points, not to trust altogether in our armour, but to haue our recourse vnto our grand Captaine Christ Iesus, acknowledging our owne weakenesse, and desiring his aide and assistance, that being armed with his power, we may obtaine a glorious victorie ouer our spirituall enemies. And as Moses ioyned with Iosuahs sword his owne effectual prayer, which was of farre greater efficacie; for when he held vp his hands in prayer, Israel preuailed; but when he fainted, Amaleck had the vpper hand: so wee being to fight against the spirituall Amalekites, are not wholie to trust in our spirituall weapons, but we are to implore continually the Lords assistance by heartie prayer, assuring our selues that if we lift vp our hands and hearts vnto God, we shal in the end obtaine a full victorie; but if we faint, the spirituall Amaleck will preuaile against vs. Whilest our mindes lie groueling on the earth, it is an easie matter for these spirituall wickednesses to ouercome vs, seeing they fight against vs from high places; ⟨p. 65⟩but if wee lift vp our hearts in prayer vnto God, our mindes and soules shall be as it were transported into heauen, which is a tower of strength, into which our spirituall enemies cannot approch. Whensoeuer therefore wee are assaulted by Sathan, let vs lift vp our soules into heauen by effectuall prayer, and so we shall be out of his reach.

1. 1The rest of the spiritual armour is not sufficient without prayer.The rest of the spirituall armour is not sufficient without prayer.

§. Sect. 3 Now that our prayers may be effectual, there are divers conditions and properties required in them by the Apostle in this place. First, that we pray continually,¹ which also our Saviour Christ enjoineth us, Luk. 18.1. And Paul also 1. Thess. 5.17. not that we must neglect all other exercises and do nothing but pray; for there is a time to hear the word, to do the works of mercy and of our callings; but his meaning is that we be always ready to pray upon all good occasions: especially in the time of temptation this duty is required, according to that Psal. 50.15.² And therefore the Apostle saith not, that we must pray [Greek or Hebrew], in every particular time and season, but [Greek or Hebrew], in every fit time when just occasion and opportunity is offered. Seeing therefore in the time of temptation we do especially need the Lords help; therefore, that above all other is the opportune and convenient time wherein we are to implore the Lords assistance. Where by the way the stinted prayers of the popish rabble, which they restrain to set hours is confuted, for the Apostle willeth us always to be in readiness when any fit occasion is offered.

§. Sect. 3 Now that our prayers may bee effectuall, there are diuers conditions and properties required in them by the Apostle in this place. First, that wee pray continually,¹ which also our Sauiour Christ enioyneth vs, Luk. 18.1. And Paul also 1. Thess. 5.17. not that wee must neglect all other exercises and doe nothing but pray; for there is a time to heare the word, to do the workes of mercie and of our callings; but his meaning is that we be alwaies readie to pray vpon all good occasions: especially in the time of temptation this dutie is required, according to that Psal. 50.15.² And therefore the Apostle saith not, that wee must pray 〈non-Latin alphabet〉, in euery particular time and season, but 〈non-Latin alphabet〉, in euery fit time when iust occasion and opportunitie is offered. Seeing therefore in the time of temptation we doe especially need the Lords helpe; therfore, that aboue al other is the opportune and conuenient time wherein we are to implore the Lords assistance. Where by the way the stinted prayers of the popish rabble, which they restraine to set houres is confuted, for the Apostle willeth vs alwaies to be in readines when any fit occasion is offered.

1. 1Luk. 18.1. 1. Thess. 5.17. The properties required in prayer.
2. 2Psal. 50.15.

The third thing required, is, that we pray in or by the spirit, for the word here used may signify both. First therefore we must pray in the spirit; to which is required first that we pray with understanding; in which respect the ignorant Papists offend, who pray in an unknown tongue; and the ignorant Protestants also, who though they pray in their own language, yet know not the sense and meaning of that they speak.

The third thing required, is, that we pray in or by the spirit, for the word here vsed may signifie both. First therefore we must pray in the spirit; to which is required first that we pray with vnderstanding; in which respect the ignorant Papists offend, who pray in an vnknowne tongue; and the ignorant Protestants also, who though they pray in their owne language, yet know not the sense and meaning of that they speake.

Secondly, that we pray with attentive minds, joining our hearts with our tongues, and thoughts with words, to which is opposed the prayer of the lips alone, when as we draw near unto God with our mouths, our hearts in the mean time being far from him,¹ as it is Esa. 29.13. Which kind of prayer is odious and abominable unto God: for what more gross discord than when the tongue and heart disagree from one another, which should be tuned in unison? And as the carcass being severed from the soul is presently corrupt and stinketh; so the prayer of the lips being severed from the prayer of the heart, which is the life and soul of it, is but a dead carcass of prayer, and stinketh in Gods nostrils.

Secondly, that we pray with attentiue mindes, ioyning our hearts with our tongues, and thoughts with words, to which is opposed the prayer of the lippes alone, when as wee draw neere vnto God with our mouthes, our hearts in the meane time being farre from him,¹ as it is Esa. 29.13. Which kinde of prayer is odious and abominable vnto God: for what more grosse discord than when the tongue and heart disagree from one another, which should be tuned in vnisone? And as the carcasse being seuered from the soule is presently corrupt and stinketh; so the prayer of the lips being seuered from the prayer of the heart, which is the life and soule of it, is but a dead carcasse of prayer, and stinketh in Gods nostrels.

1. 1Esa. 29.13.

Thirdly, that we pray with a pure conscience and faith unfeigned, lifting up pure hands to God, ¹without wrath or doubting, as it is 1. Tim. 2.8. to which is opposed prayer proceeding from a polluted conscience, when as men live in their sins without any true sorrow for those which are past, or any sincere purpose to forsake them in the time to come; which ⟨p. 67⟩prayers must needs proceed from an heart full of incredulity, seeing they have no promise in the word whereupon they may ground their faith: nay, contrariwise it is said, that God heareth not sinners, Joh. 9.31. that is,² such as go on in their sins without repentance, having no purpose of heart to leave and forsake them.

Thirdly, that we pray with a pure conscience and faith vnfained, lifting vp pure hands to God, ¹without wrath or doubting, as it is 1. Tim. 2.8. to which is opposed prayer proceeding from a polluted conscience, when as men liue in their sinnes without any true sorrow for those which are past, or any sincere purpose to forsake them in the time to come; which ⟨p. 67⟩prayers must needes proceede from an heart full of incredulitie, seeing they haue no promise in the word whereupon they may ground their faith: nay, contrariwise it is said, that God heareth not sinners, Ioh. 9.31. that is,² such as go on in their sinnes without repentance, hauing no purpose of heart to leaue and forsake them.

1. 11. Tim. 2.8.
2. 2Joh. 9.31.Ioh. 9.31.

And thus you see what it is to pray in the spirit, which we cannot perform, unless we pray through and by the spirit of God, which helpeth our infirmities, and teacheth us to pray as we ought, yea it self maketh request for us with sighs which cannot be expressed,¹ as it is Rom. 8.26.

And thus you see what it is to pray in the spirit, which wee cannot perfourme, vnlesse we pray through and by the spirit of God, which helpeth our infirmities, and teacheth vs to pray as wee ought, yea it selfe maketh request for vs with sighes which cannot be expressed,¹ as it is Rom. 8.26.

1. 1Rom. 8 26. §. Sect. 4. Of watchfulness Matth. 26.Rom. 8 26. §. Sect. 4. Of watchfulnes Matth. 26.

The fourth thing required is watchfulness; which duty is required jointly with prayer in many places. Our Saviour three times joineth them together, saying, Watch and pray that ye enter not into temptation, Matth. 26. And the Apostle Peter 1. Epist 4.7. saith, Now the end of all things is at hand: ¹Be ye therefore sober and watching unto prayer. As though he should say, your enemy the devil as a roaring lion walketh about, seeking whom he may devour, and therefore it behooveth you at all times like valiant and careful soldiers, who are still in danger to be assaulted by their enemies, to be sober and watch,² as it is 1. Pet. 5.8. but now more especially seeing the end of all things is at hand, for Satan knowing that his time is but short, will redouble all his forces to work our destruction, even as soldiers will most fiercely assault a town, when as they cannot long lie at the siege, either by reason of winter drawing on, or the approaching of new forces to relieve the town or raise the siege. Seeing therefore Satan redoubleth his force and care in working our destruction, let us redouble our care and watchfulness in seeking to prevent his force and malice. For if Satan watch continually that he may murder us, shall not we be watchful in withstanding his assaults? He is continually in arms to overthrow us, and shall not we watch night and day in our Christian armour, that we may defeat his forces and obtain victory?

The fourth thing required is watchfulnes; which dutie is required ioyntly with prayer in many places. Our Sauiour three times ioyneth them together, saying, Watch and pray that ye enter not into temptation, Matth. 26. And the Apostle Peter 1. Epist 4.7. saith, Now the end of all things is at hand: ¹Be ye therefore sober and watching vnto prayer. As though hee should say, your enemie the diuell as a roring lion walketh about, seeking whom he may deuoure, and therefore it behooueth you at all times like valiant and carefull souldiers, who are still in daunger to be assaulted by their enemies, to be sober and watch,² as it is 1. Pet. 5.8. but now more especially seeing the end of all things is at hand, for Sathan knowing that his time is but short, will redouble all his forces to work our destruction, euen as souldiers will most fiercely assault a town, when as they cannot long lie at the siege, either by reason of winter drawing on, or the approching of new forces to relieue the towne or raise the siege. Seeing therefore Sathan redoubleth his force and care in working our destruction, let vs redouble our care and watchfulnes in seeking to preuent his force and malice. For if Sathan watch continually that he may murther vs, shall not wee be watchfull in withstanding his assaults? He is continually in armes to ouerthrow vs, and shall not wee watch night and day in our Christian armour, that we may defeate his forces and obtaine victorie?

1. 11. Pet. 4.7.
2. 21. Pet 5.8.

Now this our watchfulness is partly of the body, and partly of the soul. The bodily watching is the abstaining from natural sleep, to the end that we may give our selves unto ⟨p. 68⟩prayer;¹ when as with David we water our couch with tears, Psal. 6.6. and call upon God not only in the day, but in the night also, as it is Psal. 88.1. And when as even at midnight we rouse up our selves to give thanks unto God for his mercy and benefits,² as it is Psal. 119.62. The watchfulness of the soul is when as we do not sleep in our sins, being rocked in the cradle of carnal security, but shake off our drowsiness by unfeigned repentance, rising up to newness of life. And to this watchfulness the Apostle exhorteth us Eph. 5.14. Awake thou that sleepest, ³and stand up from the dead, and Christ shall give thee light, &c. for we are dead in our sins, till Christ by his spirit mortify them and revive us,⁴ raising us up to newness of life, as it is Eph. 2.1. Though therefore we take our rest and sleep in that measure which nature requireth,⁵ yet let us not sleep as do other, (to wit, in carnal security) but let us watch and be sober, as it is 1. Thess. 5.6. because in this respect it is time that we should arise from sleep, for the dark night of ignorance is past; and the bright sun-shine day of the Gospel is come,⁶ let us therefore cast away the works of darkness, and let us put on the armour of light: So that we walk honestly as in the day: not in gluttony and drunkenness, neither in chambering and wantonness, nor in strife and envying: but putting on the Lord Jesus Christ, taking no thought for the flesh, to fulfil the lusts thereof, as it is Rom. 13.12, 13, 14.

Now this our watchfulnes is partly of the bodie, and partly of the soule. The bodily watching is the abstaining from naturall sleepe, to the end that wee may giue our selues vnto ⟨p. 68⟩prayer;¹ when as with Dauid we water our couch with teares, Psal. 6.6. and call vpon God not onely in the day, but in the night also, as it is Psal. 88.1. And whē as euen at midnight we rouze vp our selues to giue thankes vnto God for his mercie and benefits,² as it is Psal. 119.62. The watchfulnes of the soule is when as wee doe not sleepe in our sinnes, being rocked in the cradle of carnall securitie, but shake off our drowsines by vnfained repentance, rising vp to newnes of life. And to this watchfulnes the Apostle exhorteth vs Eph. 5.14. Awake thou that sleepest, ³and stand vp from the dead, and Christ shall giue thee light, &c. for wee are dead in our sinnes, till Christ by his spirit mortifie them and reuiue vs,⁴ raising vs vp to newnes of life, as it is Eph. 2.1. Though therefore wee take our rest and sleepe in that measure which nature requireth,⁵ yet let vs not sleepe as doe other, (to wit, in carnall securitie) but let vs watch and be sober, as it is 1. Thess. 5.6. because in this respect it is time that we should arise from sleepe, for the darke night of ignorance is past; and the bright sun-shine day of the Gospel is come,⁶ let vs therefore cast away the workes of darknes, and let vs put on the armour of light: So that we walke honestly as in the day: not in gluttony and drunkennes, neither in chambering and wantonnesse, nor in strife and enuying: but putting on the Lord Iesus Christ, taking no thought for the flesh, to fulfill the lusts thereof, as it is Rom. 13.12, 13, 14.

1. 1Psal. 6.6. Psal. 88.1.
2. 2Psal. 119.62.
3. 3Eph. 5.14.
4. 4Eph. 2.1.
5. 51. Thess. 5.6.
6. 6Rom. 13.12. &c.

And this is the Christian watch which we are to join with prayer: but as I would not have us put our whole confidence in the spiritual armour, so much less in our own care and watchfulness; for we must rely our selves upon God only, desiring him to watch over us while we sleep; but yet with the Lords assistance we must join our endeavour, and not drowsily and sleepily receive his aide: and as the godly husbandman expecteth the fruits of the earth from the blessing of God, and yet notwithstanding useth all pains, care and diligence in ploughing, harrowing and sowing his ground; so we are to seek deliverance from the force and malice of our spiritual enemies of God alone, but yet we are to join our good endeavour carefully and diligently, using all the good means which are ordained of God for this purpose.

And this is the Christian watch which we are to ioyne with prayer: but as I would not haue vs put our whole confidence in the spirituall armour, so much lesse in our owne care and watchfulnes; for wee must relie our selues vpon God onely, desiring him to watch ouer vs while we sleepe; but yet with the Lords assistance wee must ioyne our endeuour, and not drowsily and sleepely receiue his aide: and as the godly husbandman expecteth the fruites of the earth from the blessing of God, and yet notwithstanding vseth all paines, care and diligence in plowing, harrowing and sowing his ground; so we are to seeke deliuerance from the force and malice of our spirituall enemies of God alone, but yet wee are to ioyne our good endeuour carefully and diligently, vsing all the good meanes which are ordained of God for this purpose.

§. Sect. 5 The fifth thing required is perseverance in prayer:¹ for it is not sufficient to pray earnestly and fervently for a spirit, but we must continue therein, expecting the Lords leisure. And unto this we are exhorted Rom. 12.12. continuing in prayer. ²So the Prophet David persuadeth to expect and wait for the Lord,³ and to be strong in continuing constantly in our course, and then in the end God will comfort our hearts, Psal. 27.14. And the Apostle Paul willeth us to pray incessantly,⁴ like importunate suitors who will have no nay, though they receive many denials. To this duty our Saviour encourageth us by the parable of the unrighteous Judge, who though he neither cared for man nor feared God,⁵ yet was moved through importunity to do the poor widow justice; and therefore our heavenly father will much more grant the importunate suites of his elect,⁶ especially having bound himself thereunto by his most gracious promises. True it is that the Lord doth many times defer to grant the prayers of his children, as though he heard or regarded them not; when as in truth he never delayeth any of their lawful suites, unless it be to this end that he may thereby either convey unto them greater benefits than they desire, as when he giveth spiritual graces in stead of earthly benefits; or else that thereby he may move them to pray more fervently, and so exercise and increase their faith, hope and patience; or that he may show these his graces to the praise of his glory who hath bestowed them, both to others and the parties themselves; or that he may move us more thankfully to receive and highly to esteem his benefits, after by long suite we have obtained them, which we would not so greatly regard if he bestowed them at the first motion. A notable example hereof we have in the Canaanitish woman, both for our comfort and imitation, Matth. 15.⁷ To whose prayers our Saviour Christ gave (as it seemed) no ear; and when he did take notice of her suite he giveth her a double repulse, first by telling her that he was sent only to the lost sheep of the house of Israel; and when this would not move her to surcease her suite, he useth a more bitter denial, telling her that it was not fit to take the children's bread and to cast it to whelps:

§. Sect. 5 The fift thing required is perseuerance in prayer:¹ for it is not sufficient to pray earnestly and feruently for a spirt, but we must continue therein, expecting the Lords leisure. And vnto this we are exhorted Rom. 12.12. continuing in prayer. ²So the Prophet Dauid perswadeth to expect and waite for the Lord,³ and to bee strong in continuing constantlie in our course, and then in the end God will comfort our hearts, Psal. 27.14. And the Apostle Paul willeth vs to pray incessantly,⁴ like importunate suiters who will haue no nay, though they receiue many denials. To this dutie our Sauiour encourageth vs by the parable of the vnrighteous Iudge, who though hee neither cared for man nor feared God,⁵ yet was moued through importunitie to do the poore widow iustice; and therefore our heauenly father will much more graunt the importunate suites of his elect,⁶ especially hauing bound himselfe thereunto by his most gracious promises. True it is that the Lord doth many times deferre to graunt the prayers of his children, as though he heard or regarded them not; when as in truth he neuer delayeth any of their lawfull suites, vnlesse it be to this end that hee may thereby either conuay vnto them greater benefits than they desire, as when hee giueth spirituall graces in stead of earthly benefits; or els that thereby he may moue them to pray more feruently, and so exercise and increase their faith, hope and patience; or that he may shew these his graces to the praise of his glorie who hath bestowed them, both to others and the parties themselues; or that hee may moue vs more thankfully to receiue and highly to esteeme his benefits, after by long suite wee haue obtained them, which wee would not so greatly regard if he bestowed them at the first motion. A notable example hereof we haue in the Canaanitish woman, both for our comfort and imitation, Matth. 15.⁷ To whose prayers our Sauiour Christ gaue (as it seemed) no eare; and when he did take notice of her suite he giueth her a double repulse, first by telling her that he was sent onely to the lost sheepe of the house of Israel; and when this would not moue her to surcease her suite, he vseth a more bitter deniall, telling her that it was not fit to take the childrens bread and to cast it to whelpes:

1. 1Of perseverance in prayer.Of perseuerance in praier.
2. 2Rom. 12.12.
3. 3Psal. 27.14.
4. 41. Thess. 5.17.
5. 5Luk. 18.1.
6. 6Why the Lord delayeth to grant the petitions of his children.VVhy the Lord delaieth to graunt the petitions of his children.
7. 7Matth. 15.

but ⟨p. 70⟩when she was not hereby discouraged, nor her faith extinguished, but rather of a spark increased to a great flame, at the last she doth not only receive what she desired, but also was sent away with great commendation. But wherefore did not our Saviour grant her petition at the first hearing? Surely not that he grudged her her suite, or was loth to entertain it, but to the end that he might make her more earnestly implore his help, and manifest to all the world her singular faith; and lastly, that she might be an example to us for our imitation, both to encourage us in asking of God the supply of our wants, and also to persevere in prayer, though at the first God seemeth not to regard us, yea though we receive divers repulses and many discouragements: which if we perform we shall have a notable testimony of a true faith, when as we can patiently abide the Lords leisure, though he do defer his help,¹ for he that believeth, will not make haste, as it is Esa. 28.16. and in the end we shall be sure to obtain our godly and honest desires, if not as we would, yet as it shall be most for our good, and withal eternal blessedness. For the Lord is the God of judgement; and blessed are all they that wait for him, ²as it is Esa. 30.18.

but ⟨p. 70⟩when she was not hereby discouraged, nor her faith extinguished, but rather of a sparke increased to a great flame, at the last she doth not onely receiue what she desired, but also was sent away with great commendation. But wherefore did not our Sauiour graunt her petition at the first hearing? Surely not that he grudged her her suite, or was loth to entertaine it, but to the end that he might make her more earnestly implore his helpe, and manifest to all the world her singular faith; and lastly, that she might be an example to vs for our imitation, both to encourage vs in asking of God the supplie of our wants, and also to perseuere in prayer, though at the first God seemeth not to regard vs, yea though wee receiue diuers repulses and many discouragements: which if we perfourme wee shall haue a notable testimonie of a true faith, when as we can patiently abide the Lords leisure, though hee doe deferre his helpe,¹ for he that beleeueth, will not make haste, as it is Esa. 28.16. and in the end wee shall be sure to obtaine our godly and honest desires, if not as we would, yet as it shal be most for our good, and withall eternall blessednes. For the Lord is the God of iudgement; and blessed are all they that waite for him, ²as it is Esa. 30.18.

1. 1Esa. 28.16.
2. 2Esa. 30.18.

When therefore we are assaulted by our spiritual enemies, and ready to faint in the combat of temptations, let us call upon the Lord for his assistance, that we may be freed from danger and delivered from them; and if the Lord do seem to defer his help, and suffer us still to bear the brunt of the battle, after we have many times implored his assistance, yet let us not be discouraged, but constantly persevere in prayer, assuring our selves that the Lord will either free us from the temptation, or else give us strength to endure and overcome it: for he hath promised that he will not suffer us to be tempted above our power, but that he will give a good issue to the temptation that we may be able to bear it, and he is faithful and true of his word:¹ as it is 1. Cor. 10.13. It may be that the Lord will not quite free us from the skirmish of temptation, though we have often desired it of him, either because he would further try our Christian valour, and exercise our faith, or restrain us from sin, especially spiritual ⟨p. 71⟩pride, to which we are too too subject; as we may see in the example of Paul, who being buffeted by the messenger of Satan, besought the Lord thrice that he might depart from him: but the Lord answered, that his grace which he bestowed on him was sufficient, and that his power was made manifest in the Apostles weakness, as appeareth 2. Cor. 12.8, 9.² Now the cause why the Lord would not altogether release him, was, that he might be humbled hereby, the prick of the flesh letting out the wind of vain glory, which would have puffed him up, by reason of the multitude of revelations which he had received. Let us not therefore send for the Lords assistance (as it were) by post; and prescribe the Lord a time with the Bethulians, wherein if we be not relieved we will faint and cowardly yield: for that which the Prophet speaketh from the Lord concerning the vision, may fitly be spoken of the Lords aide and help; Though it tarry, watch; ³for it shall surely come and not stay, Habac. 2.3.

When therefore we are assaulted by our spiritual enemies, and readie to faint in the combat of temptations, let vs call vpon the Lord for his assistance, that wee may be freed from danger and deliuered from them; and if the Lord doe seeme to deferre his helpe, and suffer vs still to beare the brunt of the battaile, after wee haue many times implored his assistance, yet let vs not be discouraged, but constantly perseuere in prayer, assuring our selues that the Lord will either free vs from the temptation, or els giue vs strength to endure and ouercome it: for hee hath promised that he will not suffer vs to be tempted aboue our power, but that he will giue a good issue to the temptation that wee may be able to beare it, and he is faithfull and true of his word:¹ as it is 1. Cor. 10.13. It may be that the Lord wil not quite free vs from the skirmish of temptation, though we haue often desired it of him, either because he would further trie our Christian valour, and exercise our faith, or restraine vs from sinne, especially spirituall ⟨p. 71⟩pride, to which wee are too too subiect; as wee may see in the example of Paul, who being buffeted by the messenger of Sathan, besought the Lord thrice that he might depart from him: but the Lord answered, that his grace which he bestowed on him was sufficient, and that his power was made manifest in the Apostles weaknes, as appeareth 2. Cor. 12.8, 9.² Now the cause why the Lord would not altogether release him, was, that he might be humbled hereby, the pricke of the flesh letting out the winde of vaine glorie, which would haue puffed him vp, by reason of the multitude of reuelations which hee had receiued. Let vs not therefore send for the Lords assistance (as it were) by poste; and prescribe the Lord a time with the Bethulians, wherein if we be not relieued we will faint and cowardly yeeld: for that which the Prophet speaketh from the Lord concerning the vision, may fitly bee spoken of the Lords aide and helpe; Though it tarie, watch; ³for it shall surely come and not stay, Habac. 2.3.

1. 11. Cor. 10.13.
2. 21. Cor. 12.8.9.
3. 3Hab. 2.3.

§. Sect. 6 The last thing required in our prayers, is,¹ that we do not only pray for our selves, but also for all the Saints. For we are fellow members of the same body, we are fellow soldiers which fight under the same Captain Jesus Christ, and consequently their victory is our victory, and their foils are our foils. As therefore soldiers do not only stand upon their several guards, but join their forces together, whereby it cometh to pass, that they who being scattered might easily be overcome, having united their forces are unresistable; so we are not only to stand upon our own defence, but to join in prayer with the whole Church militant, and then shall not our spiritual enemies stand against us: for of the prayer of one righteous man availeth much,² being fervent and effectual; of what efficacy and power are the prayers of all the righteous joined together?

§. Sect. 6 The last thing required in our prayers, is,¹ that wee doe not onely pray for our selues, but also for all the Saints. For wee are fellow members of the same bodie, wee are fellow souldiers which fight vnder the same Captaine Iesus Christ, and consequently their victorie is our victorie, and their foyles are our foyles. As therefore souldiers do not only stand vpon their seuerall guards, but ioyne their forces together, whereby it commeth to passe, that they who being scattered might easily be ouercome, hauing vnited their forces are vnresistable; so wee are not onely to stand vpon our owne defence, but to ioyne in prayer with the whole Church militant, and then shall not our spirituall enemies stand against vs: for of the praier of one righteous man auaileth much,² being feruent and effectuall; of what efficacie and power are the prayers of all the righteous ioyned together?

1. 1Prayer to be made for all the Saints.
2. 2Jam. 5.16.Iam. 5.16.

¹And thus have I described the Christian armour, which every man is to put on before he enter into the combat with our spiritual enemies: amongst all which there is not any piece appointed for the back, to note unto us that we must never retire, but manfully stand to it even in the face of our enemy. For if we resist Satan, he will flee from us,² Jam. 4.7. ⟨p. 72⟩but if we give ground and betake our selves to flight, he will pursue us swiftly and deadly wound us; for we have no armour on the back to defend us from the violence of his blows, neither will the Lord protect such faint-hearted cowards as run away from his standard, not daring to trust and rely upon his almighty power and never failing assistance, which he hath promised to all that fight his battles. Seeing therefore there is no safety in flight, and assured victory to those that faint not but endure the brunt of the skirmish unto the end, let us manfully stand upon our guard, neither fleeing nor yielding to our spiritual enemies; for where can we be more safe, than under the Lords standard? where can we be more honourably employed, than in fighting his battles? how can our state be more dangerous, than when we flee and Satan pursueth us? how can it be more desperate, than when we yield our selves captive to Satan to be bound in the fetters of sin, until the sentence of condemnation be pronounced on us in the general sessions at the day of Christs appearing?

¹And thus haue I described the Christian armour, which euery man is to put on before hee enter into the combat with our spirituall enemies: amongst all which there is not any peece appointed for the backe, to note vnto vs that wee must neuer retire, but manfully stand to it euen in the face of our enemie. For if wee resist Sathan, he will flee from vs,² Iam. 4.7. ⟨p. 72⟩but if we giue ground and betake our selues to flight, he will pursue vs swiftly and deadly wound vs; for wee haue no armour on the backe to defend vs from the violence of his blowes, neither will the Lord protect such faint-hearted cowards as runne away from his standerd, not daring to trust and relie vpon his almightie power and neuer failing assistance, which he hath promised to all that fight his battailes. Seeing therefore there is no safetie in flight, and assured victorie to those that faint not but endure the brunt of the skirmish vnto the end, let vs manfully stand vpon our guard, neither fleeing nor yeelding to our spirituall enemies; for where can wee be more safe, than vnder the Lords standerd? where can we be more honourably imployed, than in fighting his battailes? how can our state be more dangerous, than when we flee and Sathan pursueth vs? how can it be more desperate, than when wee yeeld our selues captiue to Sathan to be bound in the fetters of sinne, vntill the sentence of condemnation be pronounced on vs in the general sessions at the day of Christs appearing?

1. 1No armour appointed for the back.No armour appointed for the backe.
2. 2Jam. 4.7.Iam. 4.7.