Part 1
The Whole Armor of God:
Or A Christian's Spiritual Furniture to Keep Him Safe from All the
Assaults of Satan.
The Second Edition Corrected and Enlarged:
To Which Is Added a Treatise of the Sin Against the Holy Ghost.
By William Gouge
Resist the Devil and he will flee from you." James 4:7.
Printed in London by John Beale, 1619.
Table of Contents
To the Right Honourable Sir Sebastian Harvey
To the Right Honourable, Right Worshipful, and Other My Beloved
Parishioners
An Advertisement to the Reader
The First Treatise: Of arming a Christian Soldier.
-- The First Part: Of the fountain of Christian courage.
-- The Second Part: The means of standing sure.
-- The Third Part: The reason why we must be well armed.
-- The Fourth Part: A repetition of the means.
The Second Treatise: Of the Particular Pieces of Armour
-- The First Part: The Duty of Those Who Have These Pieces.
-- The Second Part: The Kinds of the Pieces of Armour Prescribed.
-- The Third Part: Girdle of Truth.
-- The Fourth Part: Breastplate of Righteousness.
-- The Fifth Part: Shoes of the Preparation of the Gospel of Peace.
-- The Sixth Part: The Shield of Faith.
-- The Seventh Part: The Helmet of Hope.
-- The Eighth Part: The Sword of the Spirit.
The Third Treatise: Of the Means to Use Spiritual Armour Aright.
-- The First Part: Of Prayer in General.
-- The Second Part: The Kinds of Prayer.
-- The Third Part: The Time of Prayer.
-- The Fourth Part: The Ground of Prayer.
-- The Fifth Part: The Help of Prayer.
-- The Sixth Part:. The means of prevailing by Prayer.
-- The Seventh Part: The Persons for Whom Prayer Is to Be Made.
An Analysis or Resolution of a Declaration Which Christ Made of the
Sin Against the Holy Ghost:
-- The First Part: A Treatise of the Sin Against the Holy Ghost.
-- The Second Part: Of God's Justice.
To the Right Honourable Sir Sebastian
Harvey,
Knight, Lord Mayor of the Honourable City of London, and to the
Right Worshipful Aldermen and Sheriffs his Brethren, and to the
Right Worshipful Mr. Recorder, together with the whole estate of the
said City, all true happiness.
Right Honourable, Right Worshipful,
Your Honour and Worships, being (by the good guiding providence
of God) the General, Captains, and Lieutenants of this metropolis,
this chief city and castle of the kingdom, wherein (by the same
Providence) I am (though one of the meanest, yet) one of the
watchmen; to whom ought I rather to present these fruits of my
watchman's function, than unto your Honour and Worships? As duty
in regard of your places, so gratefulness also in regard of your
kindnesses, requires as much. My father, grandfather, and other
predecessors, have of old from time to time been beholden to this
Honourable City: the kindness which they formerly received, is still
continued to me. Which as I do with all humble thankfulness
acknowledge, so from my heart I desire the Almighty to remember
your Honour and Worships, together with the whole estate of this
Honourable City, in goodness, and not to wipe out the kindness
which is shown to the ministers of His Word, and to poor distressed
people. Long has the Gospel been purely, powerfully, plentifully
preached in this Honourable City, and great countenance and
maintenance has by many therein been given thereunto. Good orders
have within these later years been taken for the better sanctifying of
the Lord's Sabbath. Much relief is from time to time given to the
poor. These and such like works of piety and charity, are the beauty,
honour, strength, and wealth of this city. I deny not, but that in the
outward political government of this great corporation, and the
many several companies therein, London may be accounted the glory
of the earth. But the things which make it exceed in glory, are the fair
houses of prayer and preaching the Word; the great assemblies of
God's people frequenting the same to worship God; the spacious
hospitals and places of charity, together with the liberal provision
therein made for the relief of poor children and orphans, of aged and
impotent men and women, of lame and maimed soldiers, and of
many other like succourless persons; the thrones of justice and
judgment, with the like, wherein London may be compared to Zion,
the City of God, whereof great and excellent things are spoken. Right
Honourable and Right Worshipful, go on this way, (which is the only
right way) to procure the peace and prosperity of your city. Let the
ministry of God's Word be more and more promoted; let the Lord's
Sabbaths have their due observations, let the poor be relieved, and
the oppressed be succoured; let profane persons and all evil doers
(the enemies of Christian Policies) be punished: In a word, let God's
ordinances be advanced, and right judgment executed, and so shall
London be accounted the City of the Great King, where He will
delight to dwell, and bestow His blessing. For in these things is God
highly honoured: Now God, who can and will perform it, has said it;
"Them that honour me, will I honour." It lies much in the power of
magistrates to procure or hinder the blessing of God in those cities
and places over which they are set. For they being public persons,
their good deeds are by the wise God publicly rewarded, and their
evil deeds publicly revenged. Right Honourable and Right
Worshipful, accept, I pray you, the duty, and pardon the boldness of
your watchman. And, O Lord of Lords, do good to this city of Thine,
continue the peace and prosperity thereof: so prays
Your Honours and Worships in all duty forever bounden, William
Gouge.
To the Right Honourable,
Right Worshipful, and Other My Beloved Parishioners, Inhabitants
of the Precinct of Blackfriars London, Grace in Christ.
Right Honourable, Right Worshipful, Beloved,
Among the many great blessings which the Lord has been pleased to
bestow on me, his poor servant, unworthy of the least, I count this to
be a high favour: that he has put me in his service and appointed me
to be one of the ministers of his word. Basely is this calling accounted
of by the greater and common sort of people; but my conscience
bears me witness that I receive such contentment therein, and hold
myself so honoured thereby, as I prefer it to all other callings, and
am provoked thereby to give some evidence of my thankful
acceptance thereof. Which better I know not how to do than by
employing and improving to my poor power, the talent which my
Master has committed to my charge. I am not ignorant of how
insufficient I am for it, and that not only in regard of the greatness of
the work (to which who is sufficient?) but also in comparison of
other ministers, whom God in great number has raised up in these
our days. Yet withal I know that the great Master accepted the
employment of two talents as well as of five; yes, if he that received
but one talent, had employed it, even he also should have been
accepted. For God, the righteous judge, neither exacts nor expects
more than he gives. If there be a willing mind, it is accepted
according to what a man has, and not according to what he has not.
This is what moves me, as by preaching, so also by publishing some
part of my labours in print, to seek the edification of God's church. I
account preaching the most principal part of my function: for this is
Christ's charge, "Go preach the Gospel"; and this is that ordinance
wherein and whereby God does ordinarily, and most especially
manifest his own power, and bestow his blessing. This is therefore
what hitherto I have most attended upon, and intend to continue as
long as God shall afford me ability and liberty. Yet I doubt not but
God's people do also receive much benefit by sundry treatises in
diverse kinds published in print. For as preaching is of power
especially to work upon the affections, so printing may be one
especial means to inform the judgement. For what is printed lies by a
man, and may again and again be read, and thoroughly pondered, till
a man comes to conceive the very depth of what he reads. Besides,
herein is a great benefit of printing, that the gifts and pains of God's
servants are made much more common than otherwise they could
be; hereby we partake of the labours of those who have lived in
former times or in other countries, and whom we could never have
heard speak. Now a good thing, the more common it is, the better it
is. It cannot be denied but that knowledge and learning have
wonderfully increased by the benefit of printing. Whereas there is a
common complaint against the multitude of books, it is for the most
part against idle and evil books, or else an unjust complaint. If it be
said that there can nothing be written but what has been written
before, I answer, that though it should be true in regard of the sum
and substance of matters, yet in regard of a more full opening, a
more perspicuous delivering, a more evident proving, a more
powerful urging and pressing of points, a more fit applying of them
to present occasions, more and more may be, and daily is added by
sundry authors, whereby the church of God is much edified. But may
not the same argument be alleged against preaching? And do not
many allege it? However, some, too enviously minded, censure the
means which God in mercy has afforded for the building up of the
body of Christ Jesus, my desire is every way to do what good I can;
and therefore I have been bold to commit to your eyes and reading,
some part of that which I have heretofore commended to your ears
and hearing. I do now make a trial of my pains in this kind: if I shall
observe that God's church reaps any benefit thereby, I shall be
encouraged to take more pains hereafter, as I shall find any leisure. I
am the servant of Christ, and of his church; so long as my life, health,
strength, liberty, or any ability is by the good providence of God
preserved unto me, my desire is to spend it in the service of Christ,
and of his church. Among others, I especially entreat you (my
beloved parishioners and auditors, of whatever rank or degree you
be) to interpret in the best part, and with the best mind to accept
these my endeavours; whereby, though I have aimed at a more
general good, than I could by preaching (hoping that many whom I
never knew, nor saw, may reap some benefit by my pains) yet
especially I intend your good, whose proper and peculiar minister I
am, and for whose souls I watch, as he that must give an account. In
this trial which I make of publishing some of my meditations, I begin
with the last part of my labours, because they are freshest in your
memories that heard them preached, and contain points more
largely discussed, and, as I take it, of greater use than any other,
which throughout the course of my ministry I have handled. For the
time of our life being a time of war, a time wherein our spiritual
enemies (who are many, mighty, malicious, sedulous, and subtle) put
forth their strength, and bestir themselves to the utmost that
possibly they can, "Seeking whom to devour", what can be more
behoveful, than to discover their cunning stratagems and wiles, to
declare wherein their strength lies, to furnish Christ's soldiers with
complete armour and sufficient defence, and to show how our
enemies may be disappointed of their hopes, and we stand fast
against all their assaults? This is the scope of this treatise. The
analysis and tables which I have caused to be set before and after the
book, do point out the several and distinct points contained therein,
so as I need not here make any repetition of them. I have laboured to
be as perspicuous and brief as I could, in handling so weighty
matters. I have in many places delivered no more than the heads of
such points as I largely handled in delivering them out of the pulpit:
which any may well conjecture to be so, that shall know that the
substance of almost a hundred several sermons is contained in this
treatise. My desire for brevity moved me to refer the quotation of
most places of scripture unto the margin, and to leave the text to be
searched out by the reader, which I wish thee to do as thy leisure will
permit thee. To conclude, I commend this treatise to your diligent
reading, and favourable acceptance, myself to your Christian prayers,
and all of us to the good grace of God, and rest
Your servant in the Lord's work, William Gouge.
An Advertisement to the Reader
Christian Reader,
The good reception which this treatise of The Whole Armor of God
has found among God's people emboldens me again to publish the
same. It is substantially the same as you had before; for I find no just
cause to alter any part of its substance. Only here and there,
something has been added to make certain points that seemed too
concise and obscure more clear.
Some readers, upon finding the topic of Fasting in the table of
contents, expected a distinct and more extensive discourse on that
point. When they did not find it (as I only briefly touched on it as an
aid to Prayer), they requested me to expand on it. To their good
suggestion, I have agreed and, according to my modest abilities and
limited leisure, have more thoroughly addressed the very needful but
too often neglected duty of Fasting.
I was further informed that the topic of not praying for those who sin
against the Holy Ghost could greatly trouble the consciences of some
unless they were informed about the nature of that sin. Therefore, I
have been prompted to annex a treatise concerning that sin. In
discussing it, to prevent Satan from taking advantage upon weak
consciences, from the fearful consequences thereof, to exclude
themselves or others (who have not committed that sin) from all
hope of pardon, I have, following in the steps and path where Jesus
Christ has led, balanced the severity of God's justice in affording no
pardon for that sin with the richness of His mercy, offering pardon
for all other sins. Thus, this treatise provides more matter for hope
and comfort than for fear and despair.
In this edition, for your assistance, there are more distinctions of
various points than before. What was previously presented as one
treatise is now divided into three separate treatises, and the addition
of the Treatise on the Sin Against the Holy Ghost makes a fourth.
These various treatises are also divided into their distinct parts and
further subdivided into several sections, above each of which the
summary and main point of the matter handled is set. This not only
provides greater clarity for better understanding but also offers a
convenient way to locate the various points contained in this book.
A table of all these divisions and the distinct heads of each is set
before the book so that, if you please, you may at once take a brief
overview of all.
What I have especially aimed at for you is your spiritual edification.
What I earnestly desire from you is the help of your faithful prayers.
Pray for me,
The servant of Christ, and of His Church, W. G.
The Whole Armor of God
The First Treatise:
Of Arming a Christian Soldier
The First Part:
The Fountain of Christian Courage
Finally, my brethren, be strong in the Lord, and in the power of
his might. - Ephesians 6:10
§ 1. The Sum and Several Heads
Saint Paul, having delivered such doctrines of faith and precepts of
manners (both general concerning all Christians, and particular
concerning the distinct degrees of several persons in a family) as he
thought most appropriate, in the closing up of his Epistle, gives a
worthy direction for the better performing of them all; which is, to be
courageous and well-furnished against all those difficulties and
dangers with which they are likely to meet in their Christian course.
Well knew the Apostle that the best Christians, while here they live in
this world, are both prone to faint by reason of their own weakness,
and also in hazard to be foiled by reason of their enemies' power;
therefore, he takes upon him the person of a wise, vigilant, and
valiant Captain; and in soldier-like terms animates the Lord's
Soldiers, that they neither faint in themselves nor be daunted by
their enemies.
This Direction is continued from verse 10 to 21.
The parts of it are two:
1. That we be courageous, verse 10.
2. That we be well prepared: v. 11, etc. In the former note,
3. The manner
4. The matter of the Apostle's exhortation. The manner is in these
words, "Finally, my brethren."
The matter in these, "Be strong in the Lord, etc."
In the latter note,
1. The Means, how
2. The Motive, why we must be well prepared. The means is to be
well-armed, which point is first in general laid down: and then
in particular exemplified.
The general is once declared, verse 11, and again, (because of the
necessity thereof) repeated verse 13, and in both places amplified by
the end.
In the particular exemplification, there are six spiritual graces, fitly
resembled to six pieces of armour.
Now because of ourselves, we are as children, and no better able to
wield this Armour of God, than David the armour of Saul, the
Apostle adds that heavenly exercise of prayer, teaching them how to
pray for themselves and others: especially for him who was one of
their chief guides.
The Motive is taken from the danger, in which we are by reason of
our spiritual enemies, whom he describes verse 12. Almost every
word in this Direction is of weight and worthy to be searched into.
§2. The Necessity of the Point
The first point in order is the manner of the Apostle's exhortation,
which sets forth:
1. The necessity of the thing urged, "Finally."
2. The affection of the one urging it, "my brethren."
The original word translated as "finally" signifies a remainder and
implies that there still remained one necessary point to be delivered
before concluding, as if he had said with more words: Though I have
sufficiently instructed you in doctrines of faith and precepts of
manners, there is one needful point left behind. Without this, all will
be in vain. There is still a remainder, the only remainder of all, by
which you may make good use of all that has been delivered.
[Use] Is this direction so necessary? A point that cannot be omitted?
Worthy of the last place, as most of all to be remembered? Then we
ought to pay even more attention to it, lest we should let it slip. In
hearing, we must heed it well; after we have heard it, we must keep it
well and not let it slip like water put into a colander or split dish.
§ 3. The Apostle's Affection
To urge this point yet somewhat more forcefully, the Apostle next
manifests his affection in these words, "My brethren," which declare
both the humility of his mind and the gentleness of his spirit.
"Brother" is a word of equality: in calling them brethren, he makes
himself equal to them, though he himself was one of the principal
members of Christ's body, one of the eyes thereof, a Minister of the
Word, an extraordinary Minister, an Apostle, a spiritual Father of
many souls, a planter of many famous Churches, yea, the planter of
this Church at Ephesus; and though many of them to whom he wrote
were poor, mean men, handicraftsmen, such as laboured with their
hands for their living; and many also servants and bondmen; yet
without exception of any, he terms and counts them all his brethren,
and so makes himself equal to those of the lower sort. Behold his
humility: For if to affect titles of superiority, as Rabbi, Doctor,
Father, be a note of arrogance (as it is, and therefore Christ in that
respect taxes the Scribes and Pharisees), then to take and give titles
of equality is a note of humility. The like notes of humility may be
often noted both in other Epistles of this Apostle and in the Epistles
of other Apostles; yea, and in all the Prophets also.
Well they knew, that notwithstanding there were diverse offices,
places, and outward degrees among Christians: yet they all had one
Father, and were fellow members of one and the same body, and in
regard of their spiritual estate all one in Christ Jesus.
[Use] Take my brethren the Prophets, take the Apostles, yea, take
Christ himself for an example of humility. For Christ, though He
were Lord of all, yet for as much as He took part with us, and so all
were of one, He was not ashamed to call us brethren. Who then can
disdain to call any Saint brother? This point of humility and
meekness Christ wills us after an especial manner to learn of Him. It
is a grace which will highly grace us before God and man. It makes us
amiable in God's eyes, who gives grace to the lowly; and it makes our
company very acceptable to men. A humble-minded man who makes
himself equal to those of the lower sort, and accounts all his
brethren, will be sociable and willing to converse with any for their
mutual good. But proud and ambitious spirits are full of scorn and
disdain, so as men cannot well endure their company, and God will
resist them. Wherefore, to conclude this point, whatever your parts
of nature or gifts of God's Spirit be, whatever your place or calling be,
whatever excellency or eminency you have above others, remember
that all Saints have one Father, all are of one body, all are one in
Christ, therefore, all account one another brethren. Let magistrates,
ministers, and all of all sorts apply this.
[Use 2] As for such profane persons who deride the Saints for giving
this title brethren one to another, do they not through those Saints'
sides strike the Prophets, the Apostles, yea, and Christ Himself?
Note further the gentle and mild spirit of the Apostle; "Brethren" is a
title of kindness and love: "My," an attribute which adds emphasis
thereunto. In other places, he uses other attributes, which add
greater emphasis, as "My beloved brethren," "My brethren beloved
and longed for." So likewise, other phrases which imply as great
meekness and gentleness, as "My little children," "My beloved
children," etc.
It was not a want of authority to command that made him thus
gently exhort, but rather an earnest desire that he had to persuade,
and even provoke them to do that which was their bounden duty and
tended to their good. Mark how he deals with Philemon, verse 9, 10,
20, by this meekness he insinuates himself into them and shows that
he seeks not himself and his own good so much as them and their
good.
[Use] Learn ministers, masters, parents, and all Christians how to
enforce your exhortations and persuasions: even with evidence of
love, with all mildness and gentleness. ("The servants of the Lord
must not strive, but be gentle toward all men.") Thus shall you give
them a pleasant savor and sweet relish, yea though the things
whereunto you exhort be unpleasing to men's natural taste and
carnal appetite. When fulsome potions or bitter pills are sweetened
with sugar, they will the sooner be swallowed and better digested: so
exhortations seasoned with terms of mildness and gentleness.
Thus much for the manner of the Apostle's direction.
§ 4. The Need of Christian Courage
The matter follows, the first part of which is in these words, "Be
strong in the Lord, and in the power of His might"; wherein note,
first, what is required, secondly, how that which is required may be
performed.
The thing required is to be strong. The Apostle here speaks of an
inward spiritual strength, the strength of the inward and new man,
and his meaning is that we should be valorous and courageous in the
performance of those Christian duties which we take in hand.
Christian valor and spiritual courage is a needful grace. Note with
what variety of phrase the Apostle does exhort hereunto, 1 Cor. 16:13.
"Stand fast, quit you like men, be strong": hereunto God persuades
His servant Joshua, and David, his son Solomon. David had in him
this holy valor and courage when he went against Goliath, and Paul
when he was going to Jerusalem. But most valorous and strong did
Christ our Captain show Himself, when He was going up to
Jerusalem to suffer. The Evangelist says, He steadfastly set His face,
He settled Himself fully to go: though it was to drink a most bitter
cup, He would not be drawn from it. Because Peter labored to
dissuade Him, He sharply rebuked him, and called him Satan.
The reasons why this spiritual valor is so needful are especially two.
First, because of our own indisposition, timorousness, dullness, and
backwardness to all holy and good duties. What Christian finds not
this by woeful experience in himself? When he would pray, hear
God's word, partake of the Sacraments, sanctify the Sabbath, or
perform any other like Christian duty, there is I know not what
fearfulness in him, his flesh hangs back, as a bear when it is drawn to
the stake. This the holy Apostle found in himself: so that for the
rousing up of our own dullness we have need of valor.
Secondly, because of those many oppositions which we are likely to
meet withal. We heard before how the flesh would hang back, and so
labor to hinder us. The world will likewise do what it can, either by
vain enticements to seduce us (as it drew away Demas), or else by
reproach, trouble, and persecution, to terrify us (as those who
forsook Paul). But above all the Devil will be ready to resist us (as he
resisted Joshua) and to hinder us (as he hindered Paul), yea to buffet
us (as he buffeted the same Paul). To omit other instances, most
lively is this set forth in our Head and General, Christ Jesus. As soon
as He was set apart to His public ministry, the Tempter came to Him:
after He began to execute it, Satan stirred up the Rulers, Priests,
Scribes, Pharisees, and many others to hinder Him; yea, He moved
Peter to dissuade Him, and when Christ was about to offer up
Himself a sacrifice, then again came the Prince of this world to
discourage Him. The like oppositions are all Christ's members to
look for; so as there is no hope, no possibility of holding out and
enduring to the end without this Christian valor and magnanimity
here spoken of.
[Use 1] Justly may they be taxed, who either too timorously or too
securely and carelessly enter into a Christian course and undertake
such Christian duties as are required at their hands. Hence it comes
to pass that many duties are completely omitted by them, others
intermitted and broken off before they are half done: and as for those
which are done, so untowardly are they done, that little or no
comfort can be found in doing them. Lamentable experience shows
how small matters do discourage many who know the right way and
are often in conscience moved to walk therein.
Such as lack this Christian courage would be better not giving up
their names to be Christ's Soldiers, or profess that they intend to
fight the Lord's battles: for by their timorousness and cowardliness
they discourage other Soldiers of the Lord and hearten the enemy.
The Lord would not suffer any that were fearful and fainthearted to
fight His battles on earth against earthly enemies, lest they made
others faint like themselves. Can we think that He will entertain
fainthearted soldiers in His spiritual battles against spiritual
enemies, in which combats His own honor, and His children's
salvation are so deeply engaged?
As for the Enemy, he is like a wolf; if strongly resisted, he will flee; if
timorously yielded unto, he will more eagerly pursue and insult.
[Use 2] Endeavour we therefore to get unto ourselves a holy courage
and spiritual valor, shaking off our natural fearfulness, that in
nothing we fear our adversaries, but (as Christ our General did)
endure the cross, and despise the shame. We that will be Christ's
soldiers must duly consider the advice which our Lord gives, Luke
14:31, which is, to observe what kind of enemies, how many, how
mighty, we are to encounter withal. We shall hereafter hear how hard
a battle we are to undertake, how many, mighty, malicious, subtle
our enemies be: if notwithstanding all this we be minded to fight
under Christ's banner, then be we strong and courageous, bold as
lions; so are the righteous.
§ 5. All Strength from God
But alas, what are we, weak flesh and blood? What strength can there
be in us to fight against such enemies as will set upon us?
For removing this scruple, the Apostle adds this clause, "in the Lord,
etc.", whereby he shows how we come to be strong, not by any
strength in ourselves, but by seeking strength in the Lord, casting
ourselves wholly and only on Him, and on His power.
The strength and valor whereby we are enabled to fight the Lord's
battle is hidden in the Lord and to be had from Him. For all our
sufficiency is of God; without Christ, we can do nothing. Hence it is
that David says unto God, "I love thee dearly, O Lord my strength:
The Lord is my rock and fortress," etc.
It is more evident than needs be proved that our Apostle was a strong
and valiant champion of the Lord; but whence had he this strength?
"I am able," says he, "to do all things through the help of Christ
which strengthens me." That which in particular he says of himself,
he also affirms of other Saints, who were strengthened with all might
through God's glorious power.
The Lord has thus reserved all strength in Himself, and would have
us strong in Him: partly for His own glory, and partly for our
comfort.
1. For His glory, that in time of need we might fly unto Him, and in
all straits cast ourselves on Him; and being preserved and
delivered, acknowledge Him our Saviour, and accordingly give
Him the whole praise.
2. For our comfort, that in all distresses we might be the more
confident. Much more bold may we be in the Lord than in
ourselves. God's power being infinite, it is impossible that it
should be matched by any adverse power, which at the greatest
is finite: were our strength in ourselves, though for a time it
might seem somewhat sufficient, yet would there be fear of
decay: but being in God, we rest upon an omnipotency, and so
have a far surer prop unto our faith, as we shall hear in the next
Doctrine.
[Use 1] Learn we to renounce all confidence in ourselves, and to
acknowledge our own inability and weakness. Thus shall we be
brought to seek help out of ourselves. Those who overween
themselves, and conceive that they are sufficiently able to help
themselves, will be so far from seeking strength that they will foully
scorn it when it is offered unto them. Mark what is said of the wicked
man, who is proud in his own conceit, "He contemneth the Lord": as
he that is full despiseth a honeycomb, so he that is confident in his
own strength, despises help from any other.
[Use 2] Having seen our own weakness, and thereupon renounced all
confidence in ourselves, our care must be to fly to a sure ground and
rest thereon; so shall we be safe and sure, yea so may we be quiet and
secure. This sure ground and safe rock is only the Lord: strong He is
in Himself, and can both strengthen us and weaken our enemies. In
this confidence did David come against Goliath and prevailed. Thus
may we be sure of victory: "Through God we are more than
conquerors."
[Use 3] But vain is the confidence of such as, trusting to themselves
and their own strength, defy all their enemies. Proud boasters they
are, whose pride at length shall have a fall. Such, in regard of
outward power, were Goliath and Sennacherib. Intolerable is this
presumption, even in outward strength: note their end, 1 Sam. 17:50
& Isa. 37:36-38. But more than most intolerable in spiritual strength,
whereof we have not one dram in ourselves, but in that respect are as
water spilled upon the ground. Peter was too confident therein: had
he not seen his presumption after he began to be puffed up, and
speedily humbled himself, fearful had been the issue thereof: for
nothing more provokes God than spiritual pride, because nothing is
more derogatory to His glory.
Vain also is their confidence who go from weak to weak, from
themselves to other creatures; like the Israelites, who went to the
Egyptians for help. Fitly does the Prophet compare them to a reed,
whereupon if one lean, it breaks and rents his arm. Such are the silly
Papists, among whom some think to be strong in Pope Gregory, Pope
Boniface, Pope Alexander, and such others, whom without breach of
charity we may think to be very fiends in hell: other in Saint George,
Saint Christopher, and such other who never were: the histories of
them are mere fictions: others (who think they have a far surer
ground of confidence) in Saint Peter and Saint Paul, and such like
holy and worthy Saints: but the best Saints that ever were had no
strength to help others; they only had a sufficiency for themselves.
Thus it comes to pass, that in their greatest need, when they seek and
look for the best help, they are all like those who came to the wells
and found no water: they returned with their vessels empty: they
were ashamed and confounded and covered their heads.
§ 6. God's Power Most Mighty
That we may be the more moved to renounce all vain confidence in
ourselves or other creatures, and be bold, valiant, and strong in the
Lord, casting our whole confidence in Him alone, the Apostle adds
these next words ("in the power of His might") which are a very
forceful amplification of this former point. Some distinguish these
two words, power and might, as the cause and effect, attributing
might to God, and power to the Saints, and so make God's might the
cause of their power, as if he had said, be strong in that power which
you receive from the might of God. But I take this distinction here to
be, firstly, too curious, and without good ground; secondly,
impertinent, because that which the Apostle aims at is to raise up our
faith to God, and to settle it firmly in Him, and therefore he sets forth
the power of God, as it is in God Himself; thirdly, not agreeable to
the phrase, which is the same in this clause as in the former, "in the
Lord, & in the power, &c.", which implies that the power here spoken
of, is a power in the Lord, and that as the Lord Himself is without us,
and above us, so is this power. The phrase therefore which the
Apostle here uses, I take to be a Hebraism, which some for
perspicuity's sake translate thus, "in His mighty power", and not
unfitly. This very phrase is used before, and by most translated "his
mighty power": this Hebraism "power of might", adds great
emphasis, and implies, that might by an excellency and propriety
belongs to God's power only; and that all other power in comparison
of it, is mere weakness.
The point hence to be noted is this, that
The power of God whereunto we are to trust, is a most mighty and
strong power, a power able to protect us against the might of all
adverse power whatsoever. In this respect, the Apostle calls God's
power, "an exceeding greatness of power". He searches after rare and
high phrases to set forth this power of God, because of the infinite
greatness thereof, which cannot by ordinary and usual phrases be
expressed.
According to God's greatness is His power, infinite,
incomprehensible, inutterable, inconceivable: as a mighty wind
which drives all before it; as a swift and strong stream against which
none can swim; as a burning flaming fire which consumes and
devours all; so is God's power. Whatsoever stands before it, and is
opposed against it, is but as chaff before a strong wind, or bulrushes
before a swift current, or stubble before a flaming fire; for all adverse
power, though to our weakness it seems never so mighty, yet can it
be but finite, being the power of creatures, and so a limited power,
yea, a dependent power, subordinate to this power of might, of His
might, who is Almighty, and so no proportion between them.
[Use 1] A strong prop is this unto our faith, and a good motive to
make us perfectly trust unto the power of God without wavering or
doubting, notwithstanding our own weakness, or our adversaries'
power: though there be no strength in us, yet is there power in God:
though we be on every side environed with strong and fierce
enemies, our flesh and the violent lusts thereof, as headstrong rebels
and traitors within us; the furious world, with the potent and raging
persecutors thereof, on one side; that fierce Lion and cruel Dragon
the Devil, with all his hellish host, on the other side; yea all these
banding their forces together continually in arms against us, yet is
there in God a power of might, in comparison whereof all the power
of all our adversaries is but weakness. When we know not what to do,
then may we, then must we with faithful Jehoshaphat turn our eyes
to God, and to the power of His might. When we see potent enemies
against us, and no outward means to defend us against them, we are
ready to cry, "Alas how shall we do?" and with the Israelites to doubt
of the power of God, and say, "Can God help in such straits? Can He
support such weaklings as we are? Can He subdue such and such
enemies as assault us?" Against such doubts, we are to meditate on
this mighty power of God. God's power being a power of might, He
needs nothing to help Him. The weaker we are, the more is His
power manifested: for it is made perfect in weakness: neither can
God's power be weakened or hindered by any adverse power. Many
and mighty enemies are to Him a few and weak ones: so that the
more mighty His enemies be, the more honor redounds to Him in
subduing them. Wherefore for strengthening our faith, that we may
be strong in the Lord, pray we that God would open our eyes, that we
may see what is the exceeding greatness of His power toward us who
believe: so shall we neither fear because of our enemies' power, nor
faint because of our own weakness, but stand still and behold the
salvation of God.
[Use 2] It is no matter of presumption to be sure of victory, being
strong in this mighty power. Indeed, if the ground of our assurance
rested in, and on ourselves, it might justly be counted presumption;
but the Lord, and the power of His might being the ground thereof,
they either know not what is the might of His power, or else too too
lightly esteem it, who account assured confidence thereon,
presumption. No doubt but many so deemed of David's confidence
when he undertook the combat with Goliath: yea, it is manifest that
his eldest brother Eliab, and also Saul so judged: but David's eye was
lifted up to God, he was strong in the power of God's might, which
made him so bold and confident. Thus we with like confidence and
assurance may trust unto the same mighty power, though all the
world count us presumptuous for it. The truth is that our adversaries
might well object this against us, if our confidence were in our own
power, or rather weakness: but being in the power of God's might,
unjustly they slander us, and most injuriously impeach God's mighty
power.
§ 7. The Benefit of Confidence in God
To conclude this first general point of Christian courage and
confidence in the Lord, and in the power of His might, great is the
benefit thereof, and that in three respects especially;
1. It will remove causeless fear, as in Nehemiah. Solomon says,
that a slothful, timorous man is loath to step out of doors,
fearing that there is a lion without, when he has no cause so to
fear; and that "The wicked flee when none pursues." But he that
is strong in the Lord, and in the power of His might, will make
the utmost trial.
2. It will make bold in apparent danger. Instance the example of
David. In this respect, the righteous are resembled to a lion.
3. It will recover a man's spirit, though he should by any occasion
be wounded, stricken down, and foiled, so as at first he prevails
not, yet it will make him rise up again and renew the battle, like
the Israelites:
Thus, at length, shall we come to be Conquerors.
The Second Part:
The Means of Standing Sure
"Put on the whole armor of God, that you may be able to stand
against all the wiles of the Devil." - Ephesians 6:11
§1. The Heads of Those Means
The second part of the Apostle's direction, which outlines how we
may be well prepared against all danger, now follows.
Here, we first need to consider the means by which we can be
prepared.
In discussing these means, the Apostle reveals:
1. What the means are.
2. How they are to be used.
The means are represented using the metaphor of "Armor."
This Armor is further described by:
1. Its nature, as the "Armor of God."
2. Its completeness, as the "whole armor."
§ 2. Christians are Soldiers
For the metaphor, it is taken from soldiers, who in time of war, when
they enter the field against their enemies, are subject to much danger
and many annoyances of swords, spears, darts, arrows, bullets, and
such like weapons of their enemies, and therefore for their better
safeguard use to be well provided and fenced with good armour. In
that the Apostle exhorts Christians to put on armour, he gives us to
understand that,
A Christian's course of life is a warfare: for armour, especially the use
of armour, is a token of war. Armour is not given to a man to sit with
it at a fire, or to lie lazing on a bed, or wantonly to dance up and
down, or follow pastimes and pleasures in it, but to fight. To this
purpose, many like metaphors are used. Christians themselves are
called soldiers; their course of life a fight; they which oppose against
them enemies; the temptations wherewith they are annoyed assaults;
in a word, this is a difference between the Church in Heaven and on
earth, that this is militant, that triumphant.
Thus has God in wisdom disposed of our estate on earth for weighty
reasons.
1. The more to manifest His pity, power, providence, and truth in
keeping promise: the straits whereunto in this world we are
brought, the promises which God has made to deliver us, and
the many deliverances which we have, show that God pities us in
our distresses, that He is provident and careful for our good, and
wise in disposing of evil to good, that He is able to deliver us,
and faithful in doing it. For this cause did God suffer the
Israelites to go into Egypt, to be there kept in hard bondage, to
be brought into many dangers, and set upon by many enemies.
2. To make proof of the gifts He bestows on His children. A
soldier's valor is not known but in war: in time of peace what
difference is seen between a valorous man, and a timorous
coward? By that sore combat whereunto Job was brought, were
the graces which God had bestowed on him evidently made
known.
3. To wean them the better from this world: for so long as all
things are quiet in the world, without troubles, oppositions, and
assaults, we are exceedingly prone to delight in it, and to say, "It
is good to be here." Much prosperity makes many to be like that
fool that bid his soul live at ease, etc.
4. To make Heaven the more longed for while we are on earth, and
the more acceptable when we come to possess it. How earnestly
does the soldier in tedious and dangerous combats desire
victory? How welcome is triumph after war? As a safe haven to
mariners tossed up and down in troublesome seas, is most
welcome; so Heaven to Christians, whose life in this world is a
warfare, a sea-fare.
[Use 1] Is our Christian estate a soldier-like estate, a warfare?
Accordingly, let us carry ourselves; a little sleep, a little food is
enough for a soldier, he lies not on beds of down, he pampers not his
body with delicate fare: but he watches much, he fares hard, and lies
hard. Thus, Christians may not suffer themselves to be overtaken
with the vain delights and pleasures of this world. Note what the
Apostle says of a Christian soldier, "No man that warreth entangles
himself with the affairs of this life, that he may please him who hath
chosen him to be a soldier." Those having this armour think to take
their ease, follow their pleasures, embrace the world, they pervert the
main end of it: for it is given to stand and to resist; which if they do
not, unworthy they are of armour, and shall be cashiered. Ease and
rest is not here to be looked for, but rather temptations and assaults
which we must watch against, and when one conflict is past, look for
another, and resist all as they come: of all things, we must take heed
of security, and provide that at any time we be not unfurnished: read
the history of the people of Laish, and make a spiritual application
thereof.
Thus much for the Metaphor.
§ 3. The Use of Spiritual Graces
Consider we now what is meant thereby. It is evident by the Apostle's
exemplification hereof, that such spiritual sanctifying graces as God
endows His Saints withal are the armour here meant. In that these
are compared to armour, observe that
The graces of God's Spirit are for safeguard and defence. This is the
main and principal end of armour, as the Apostle himself in this, and
in the 13th verse, plainly shows: for in both places expressly he says,
that we must put on and take to us the whole armour of God for this
very end, to stand against, and to resist our enemies. Thus,
righteousness as a breastplate, hope as a helmet, faith as a shield, all
for defence, as we shall after more distinctly show: in the meantime,
let this general observation be noted, both by such as yet have none
of those graces, and also by such as have them, or at least think they
have them.
[Use 1] For the first sort, with what care and diligence are they to
desire and seek after them, being so needful and necessary? What
rest can they give unto their souls, till they have obtained them?
Would we not count him a mad man, or at least weary of his life, who
should rush naked without any armour into the field among his
deadly enemies? What then may we judge of those that live in this
world, among the mortal enemies of their souls, utterly destitute of
all saving graces? How many thousands thus live, as it were, weary of
their souls, and judge themselves unworthy of eternal life?
[Use 2] For the other sort which have these graces, they are to use
them for their defence, as armour is used, and not for ostentation.
Armour is not given to jet up and down in it, and be proud of it, as
many are of apparel. Let those who have no better gifts than such as
are called parts of nature, as wit, strength, beauty, and the like, boast
in them, if they list: these are like light, slight, gay stuffs, which make
children and fools brag. God's graces are of a more sound and solid
substance, and therefore to be used accordingly, and not made a
matter of show and ostentation. Let this be noted by such as are
over-conceited, and so proud of their knowledge, faith, patience, and
other graces.
§ 4. Christians' Armour Spiritual
Thus, having handled the Metaphor and the meaning thereof, we
come to the amplification. The first point whereof is the kind of
armour here set forth. It is called the armour of God, and that in four
especial respects,
1. It is made by God, even in heaven.
2. It is prescribed by God, even in His Word.
3. It is given by God, even by His Spirit.
4. It is agreeable to God, even to His will. All these do show that,
The armour wherewith Christians are fenced is divine and spiritual.
In this respect, says the Apostle, "The weapons of our warfare are not
carnal": by denying one contrary, he affirms the other: not carnal,
that is, spiritual. The several pieces mentioned afterwards do
evidently prove this point.
Our enemies are spiritual, and their assaults spiritual: must not then
our armour needs be spiritual? What other armour can stand us in
good stead against such enemies, such assaults? As good have a sheet
of paper on our naked breasts to keep off a musket shot, as use any
other armour than spiritual, against the spiritual assaults of spiritual
enemies.
[Use 1] Hereby is discovered the egregious folly of many in fencing
themselves against spiritual enemies: as
1. Of Conjurers, Sorcerers, and such like, who imagine that the
Devil may be driven away by charms, and they kept safe from
him by spells, circles, etc.
2. Of superstitious Papists, who think to drive the Devil away with
Holy water, Holy oil, Crosses, Crucifixes, Agnus Dei, etc.
3. Of sottish worldlings, who seek to arm themselves against the
spiritual assaults of Satan by outward means, as against grief of
mind and terror of conscience, by music, company, gaming, etc.
The truth is, that by these means great advantage many times is
given to the Devil: for thus he gets a surer possession in them.
Not much unlike to these are they, who think by physic to purge
away trouble of conscience: as soon may an Ague be purged away by
drinking cold water. All these are very childish and ridiculous toys,
mere scarecrows, which the Devil laughs at.
[Use 2] For our parts, seeing there is an armour of God, let us be wise
in distinguishing between this and all counterfeit armour: for this
end observe we diligently God's word which describes it, and that so
plainly as we may easily discern it: we have no warrant to use any
other: neither can we safely trust to any other. Having therefore
found which is the armour of God, seek we it from above of the
Father of lights, from whom it comes down, and it shall be given.
Having received it, give we the praise and glory thereof to Him that
has given it, and use it according to His will, so may we confidently
trust unto it.
§ 5. Christians' Armour Complete
The next point is the sufficiency of this armour, termed "whole
armour." The Greek word is a compound word and signifies both all
manner of armour that is needful, and also such complete armour as
covers all the body, and leaves no part naked or undefended. This is
thus set down both to commend unto us this armour, and also to
instruct us how to use it. In the first respect, I observe that
The armour of God is a complete armour, every way sufficient:
sufficient to defend us in every part, and sufficient to keep off and
thrust back every assault and every dart of our spiritual enemies. For
the first, if we well note the particular pieces of this armour hereafter
described, we shall find the Christian soldier armed from top to toe.
For the last, the Apostle says of one piece, that by it all the fiery darts
of the wicked may be quenched: if by one piece, much more by every
piece jointly together, may all assaults be repelled. Hence it is that
the Scripture which prescribes this armour is able to make the man
of God absolute.
This armour being of God, it must necessarily be complete, or else
question might be made of His power, as if He were not able to
provide sufficient armour; or of His providence, as if He cared not to
have His soldiers well-armed; or of His goodness, as if He were not
moved with the wounds and foils of His servants, which for want of
good armour they must necessarily receive: but God's power,
providence, and goodness being without all defect, we may conclude
that this armour of God is complete.
Never were any of the Saints so sufficiently armed: for the Devil has
still found some part or other undefended, even in the best; and
thereby wounded them. Instance Noah, Lot, Abraham, David, Peter,
etc.
Answer. The fault was not in the insufficiency of their armour, but in
the negligent and careless use thereof, as if a soldier which has very
good armour of proof, every way complete, should either not at all, or
very loosely put on his headpiece, or breastplate, or any other piece:
and this is evident because in such parts where some were wounded,
others were well fenced. Noah and some others failed in the use of
their breastplate of righteousness: Peter failed in holding out his
shield of faith. If the fault were in the armour, either in the weakness
or want of this or that piece, then would the Devil without fail foil
every Christian in one and the same part.
[Use 1] This sufficiency of God's armour ought to incite us diligently
and carefully to seek after it. A soldier who is to go into a dangerous
fight, if at least he has any care of his limbs and life, will not be quiet
until he has got good and complete armour of proof. How careful was
Saul to well furnish David when he was to enter combat with
Goliath? Rather than he should want, Saul was ready to have
afforded him his own, if it had been fit. Look here is the complete
armour of God, sufficient to keep us safe: let us first labor to get it.
[Use 2] Having got it, let us be bold and confident in this armour of
God because it is of proof and complete. It was this armour that
made David so confident against Goliath, though he had no outward
armour on him. Those who are well-armed and yet faint-hearted
dishonor Him that gave them their armour, abuse the gift itself, and
make themselves ridiculous to all that see or know them.
§ 6. The Armour of God to be Used
Hitherto we have handled the means appointed for our safety: now
we are to declare how this armour is to be used. "Put on the whole
armour."
Here are two points to be noted,
1. That we put on armour.
2. That we put on the whole armour. This word "put on" is a word
of practice, by which the Apostle follows his former metaphor,
taken from soldiers who are in the field: they do not, as
householders in the time of peace, let their armour hang on the
walls without use of it, till it rust, but they make use of it by
putting it on, wearing it, and putting it to the proof; so
Christians ought to be well-furnished always and well-prepared with
the graces of God's Spirit: they must ever have them in readiness at
hand to use them and make proof of them. In this sense, this phrase
of "putting on" is often used and applied to many particular graces,
yea, to Christ Himself, whereby is implied that we should apply
Christ to ourselves, and so make use of Him, and of all His actions
and sufferings: yea, also of all those graces which He conveys into us.
Other metaphors are also used to set forth the same point: "Stir up
the gift of God which is in thee" (says the Apostle). The metaphor is
taken from a fire, which is of little use when it is covered over and
smothered up with ashes, but stirred and blown up, it is of great use.
Again, our Lord uses another metaphor to the same purpose, "A good
man (says He) brings forth good things." As a wise man that has a
store of treasure will not let it lie rusting and cankering in his chest
(this is a note of a covetous miser, who were as good to be without
treasure as to have abundance, for he wants in his greatest
abundance because he uses not what he has) but brings forth and
employs it for his own and others' good: so does a good man with the
treasure of grace which God has bestowed on him. Excellent
metaphors to illustrate and urge this point.
All the benefit and good of a thing come from the use of it: as armour
rusting by the wall's side, as fire smothered with ashes, as money
cankering in chests, so are the graces of God's Spirit if they be not
employed: though in themselves they be never so excellent, yet to us
and others they are fruitless and unprofitable, without a right use of
them. This David, no doubt, well knew, and therefore did not hide
God's righteousness in his heart.
[Use 1] Far short come they of this Apostolical direction, who upon
conceit that they have as good armour as the best, please themselves
therein, and yet show forth no practice thereof: knowledge they have,
and well are they able to discourse of the kinds of graces, and of the
differences between current and counterfeit grace, as also of the
many wiles of Satan, and of the means to avoid them, and yet no
proof do they give of the soundness of any grace in themselves. For
example, many imagine that they have very good and sound faith,
and yet live altogether by sense: for while all things go well,
according to their desire, they can believe and depend upon God: but
when any cross falls upon them, then their shield of faith is to seek,
every dart pierces them to the very heart. Others conceive they have
a good breastplate of righteousness, and yet no practice of piety,
none of charity, to be observed in them. They are like those of whom
Saint James speaks, who can say to such as are naked and destitute
of daily food, "Be you warmed and filled," notwithstanding they give
them not those things which are needful for the body.
[Use 2] Let us for our parts make proof of the graces we have: what
armour we seem to have, let it be seen on our backs. Think we that
we have the shield of faith? Let us live by our faith, as the Patriarchs
did: or the breastplate of righteousness? Let it cover us as a robe: let
us be so conscientious in practicing the several duties thereof, that
with the testimony of a good conscience we may say to God as
Nehemiah did, "Remember me, O my God, for good, for all that I
have done for Thy people." Or the girdle of truth? Let us so uprightly
and sincerely behave ourselves, as we may with comfort say with
honest Hezekiah, "Lord, remember how I have walked before Thee in
truth." Thus may the general doctrine be applied in all the particular
branches of this Christian armour: which that we may the rather do,
note what is further required: that the whole armour be put on.
§ 7. Every Grace to be Used
As this particle, "whole," is annexed to armour, to commend unto us
the sufficiency of the armour of God, whereof we have heard before:
so this compound word, "whole armour," is inferred upon that action
of putting on, to teach us that it is not sufficient to put on some parts
and pieces thereof, but every part and piece, the whole armour must
be put on. From the true scope of the Apostle's meaning, I gather
that,
The power of every sanctifying grace must be manifest in the life of a
Christian. This was it whereunto he exhorted before, saying, "Let us
in all things grow up," etc. There he uses a metaphor taken from the
members of a natural body, implying that spiritual graces are to the
spirit as bodily members are to a body; now if the body grows in
some parts only, and not in every part proportionally, (as if it should
grow all in the head, and not answerably in the legs, or all in the
shoulders, and not at all in the thighs) it would be but a monstrous
body. Or if it abounds with noisome humours, which make it swell in
some parts, those humours will be so far from preserving the body
that they will rather impair the health, and shorten the life of it. So, if
a Christian shall be hot in faith and cold in love; or have great
knowledge and show little obedience; or be full of devotion and
empty of discretion, surely he is a monstrous Christian: the want of
some graces makes the others to be of no use. Such professors are a
shame and dishonour to others; they are full of noisome and
distempered humours, which will destroy that show of spiritual life
which they seem to have. Fitly may they be compared to
Nebuchadnezzar's Image, whose head was of gold, but his feet of iron
and clay: what was the end of that Image? The feet thereof were
smitten, and so all broken together. Such is likely to be the end of all
monstrous Christians.
But is it possible that any one Christian should have all sanctifying
graces?
Yea, verily, it is not only possible, but also necessary that not only
any one, but every one be endued with every kind of sanctifying
grace, which appertains to the essential being of a Christian. For
regeneration is as perfect in the kind thereof as our natural birth.
Men ordinarily are born with all the parts and members of a man: if
not, they are either monsters or at least imperfect: but in the
spiritual birth, which is from above, even of God, there is no
imperfection of parts, there are no monsters: all that are born of the
Spirit, have all the essential parts of the Spirit; and thus are all alike,
though not in measure, yet in number of graces. For as the flesh has
corrupted every power of the soul and part of the body, so does the
Spirit renew every power and part of both. The Apostle testifies of
the Corinthians, that in all things they were made rich, and not
destitute of any gift.
Forceful and weighty motives there are to urge this point, as
[1] God makes nothing in vain. Now then, God having made this
whole armour, whole armour must be put on. If a careful and wise
Captain should provide sufficient armour for all his soldiers, and
some of them be careless in putting on every piece thereof, might he
not be offended with them, and that justly? Much more should we
provoke God by neglecting anything which He, in His good
providence, has provided for us.
[2] We stand in great need of every piece of this armour: for unless
we put on every piece, we lie open to our enemies, even as if we had
put on never a piece: for they are very subtle, they narrowly view us
on every side, and soon can espy if any part be naked. What if a
soldier have a helmet and want a breastplate, if a dart light upon his
breast, and pierce to his heart, what good gets he by his headpiece?
Or if he has a breastplate, and wants a girdle to knit it close, or
tassets and cuisses to cover his belly? Thus, if faith, or hope, or
righteousness, or truth, or any other part of the Christian armour be
wanting, the Devil can thereby take his advantage to destroy the soul:
so as not only duty to God, but the safety of ourselves may move us to
put on the whole armour.
[3] True trial of the truth of those graces, which we seem to have, is
made by the concurrence & meeting of all together. Single graces,
that is, graces which stand alone, are counterfeit graces. Faith
without righteousness is presumption; righteousness without truth is
hypocrisy, and so in the rest. All come from the same fountain: he
that has not all, has none at all.
How needful is it that we follow the counsel of Saint Peter, [Use 1]
which is, to give all diligence to join one grace unto another, to
knowledge faith, to faith hope, to hope righteousness, to
righteousness truth, to truth patience, and so in the rest? Thus will it
not repent the Lord to have provided whole armour for us when we
shall use all. Thus shall we give no advantage to our spiritual
enemies; thus shall we have evident proof of the Spirit's abode in us,
and be assured that indeed we are born anew.
§ 8. Man's Endeavour to be Added to God's Assistance
The two general parts of the Apostle's direction have hitherto been
distinctly handled: now let us consider them jointly together. The
first part is that we be strong in the Lord. The second, that we use
those means which God has appointed for our safety. Whence
observe that
God's assistance and man's endeavour concur together; they may not
be severed. Without God's mighty power, man can do nothing;
unless man puts on the whole armour of God, God will do nothing.
This the Church knew right well, and therefore both prays unto God
to be enabled by Him ("draw me") and also promises to do her
utmost endeavour, and follow His direction ("we will run after
thee"). The like we read of David: but most clearly is this point laid
down by Christ, who having said, "No man can come to me, except
the Father draw him" (whereby he shows that God must enable man
to come to Him), adds, "Every man that has learned of the Father
comes to me" (whereby he shows that man enabled by God adds his
own endeavour).
Why God's powerful work is necessary has been shown before in
verse 10, namely, because of our own utter inability to do anything of
ourselves. Before God quickens us, we are dead in sins, no more able
to do any spiritual function than a dead corpse to do any natural
function; yea, after we are quickened, we are still supported by God's
grace, which works in us. Yet being quickened, we must do our
endeavour because of that order which the Lord has in wisdom
appointed to bring us to glory.
For this end does God work in us both to will and to do, that we
should work out our own salvation, Phil. 2:12-13. God works not
upon us, as upon stocks or stones, but gives us life and ability, as
when He raised the widow's son, the ruler's daughter, and Lazarus,
He put life into them and enabled them to move, rise up, walk, eat,
and do other functions of the living.
[Use 1] By this is discovered the error of proud, presumptuous
Papists on the one side, and of secure, careless Libertines on the
other. The Papists, to establish their own power and strength, hold
and teach that after the first motion and stirring of the heart, which
they acknowledge to be of God only, a man absolutely by his free will
may do well if he will. But Christ says of the branches which were in
the vine, whose hearts were stirred up, "Without me you can do
nothing."
The care which the Apostle has to direct them unto the fountain of
strength, the Lord, even then when especially he urges them to arm
themselves, argues that without continual strength supplied to them
from the Lord, they are not able to stand of themselves against the
assaults of their enemies.
Libertines fall into another extreme; they, to pamper their flesh and
pursue their carnal delights, so refer all to the work and power of
God that they are altogether careless in using any means themselves,
upon the conceit that God is able of Himself to save them, and that
when God pleases, He will save them, do they in the meantime what
they list. But fondly they argue from God's power, who neglect the
means which God has appointed and revealed, wherein and whereby
He will manifest His power. His revealed will is the ground of our
faith and obedience: if we follow the direction of it, then may we
safely trust to the power of God; otherwise, in attributing all to the
grace of God, we abuse it, and turn it into wantonness. Were it not
necessary for us to do what God enables us to do, as well as trust to
the power of God's might, the Apostle needed not have been thus
careful in stirring us up to arm ourselves.
[Use 2] As we presume not in trusting to our own strength, lest we
provoke God to resist us, so neither tempt we God in neglect of the
means which He has appointed, lest we cause God to forsake us. But
as we look for help and strength from God, so must we be careful in
well-using all those means which God has ordained for our help and
safety. To this purpose tend all the exhortations in the Scripture,
whereby any duty is required at our hands. Note the complaint of our
Lord against Jerusalem; "How often would I have gathered thy
children together, and ye would not?" Be we not like to them, lest we
be rejected as they were. Know we this for certain, that God will not