Part 2 - The Armour We Use Against Satan Must be Divine in the Institution and Only as God Appoints

            

 Reproveth Second.  Those who use the armor of God, but not as God hath appointed; which appears in three sorts.

1. When a person useth a duty appointed by God, not as armor of defence, but as a cover for sin. Who would think him an enemy that wears Christ's colors in his hat, and marcheth after Christ in his exercise of all the duties of his worship?  Such a one may pass all the courts of guard,  without so much as being bid [to] stand.  All take him for a friend.  And yet some such there are, who are fighting against Christ all the while.  The hypocrite is the man; he learns his postures, gets the Word, hath his tongue tipped with Scripture language, and walks in the habit of a Christian, merely on a design to drive his trade the more closely, like some highwayman in our days, who rob in the habit of soldiers, that they may be the less suspected.  This is desperate wickedness indeed, to take up God's arms and use them in the devil's service; of all sinners such shall find least mercy, false friends shall speed worse than open enemies.
2. They use not the armour of God, as God hath appointed, who put a carnal confidence therein.  We must not confide in the armour of God, but in the God of this armour, because all our weapons are only ‘mighty through God,’ II Cor. 10:4.  The ark was the means of the Jews safety, but [being] carnally applauded and gloried in, hastened their overthrow: so duties and ordinances, gifts and graces in their place, are means for the soul's defence.  Satan trembles as much as the Philistines at the ark, to see a soul diligent in the use of duty and exercise of grace; but when the creature confides in them, this is dangerous.  As some, when they have prayed, think they please God for all day, though they take little heed to their steps.  Other have so good an opinion of their faith, sincerity, knowledge, that you may as soon make them believe they are dogs, as that they may ever be taken in such error or sinful practice.  Others, when assisted in duty, are prone to stroke their own head with a bene fecisti Bernarde,and so promise themselves to speed, because they have done their errand so well.  What speak such passages in the hearts of men, but a carnal confidence in their armour to their ruin?  Many souls, we may safely say, do not only perish praying, repenting, and believing after a sort, but they perish by their praying and repenting, &c., while they carnally trust in these.  As it falls out sometimes, that the soldier in battle loseth his life by means of his own armour, [because] it is so heavy he cannot flee with it, and so close buckled to him that he cannot get it off, to flee for his life without it.  If we be saved, we must come naked to Christ for all our duties; we will not flee to Christ while confiding in them.  Some are so locked into them, that they cannot come without them, and so in a day of temptation are trampled under the feet of God's wrath and Satan's fury.  The poor publican throws down his arms, that is, all confidence in himself, cries for quarter at the hands of mercy, ‘God be merciful to me a sinner.’  He comes off with his life—he went away justified; but the Pharisee, laden with his righteousness, and conceited of it, stands to it, and is lost.
3. They do not use the armour of God as such, who in the performing of divine duties, eye not God through them, and this makes them all weak and ineffectual.  Then the Word is mighty, when read as the Word of God; then the gospel preached, powerful to convince the conscience, and revive the drooping spirit, when heard as the appointment of the great God, and not the exercise of a mean creature.  Now it will appear in three things, whether we eye divine appointment in the means.

             (1.) When we engage in a duty, and look not up to God for his blessing.  Didst thou eye God's appointment in the means, thou wouldst say, Soul, if there come any good of thy present service it must drop from heaven, for it is God's appointment, not man's.  And can I profit whether God will or no, or think to find, and bring away, any soul-enriching treasure from his ordinance, without his leave?  Had I not best look up to him, by whose blessing I live more than by my bread?

             (2.) It appears we look not at God's appointment, when we have low thoughts of the means. What is Jordan that I should wash in it?  What is this preaching that I should attend on it, where I hear nothing but I knew before? what these beggarly elements of water, and bread, and wine!  Are not these the reasonings of a soul that forgets who appoints them?  Didst thou remember who commands, thou wouldst not question what the command is. What though it be clay, let Christ use it and it shall open the eyes, though in itself more like to put them out.  Hadst thou thy eye on God, thou wouldst silence thy carnal reason with this, It is God sends me to such a duty; whatsoever he saith unto me I will do it, though he should send me, as Christ to them, to draw wine out of pots filled with water.

             (3.) When a soul leaves off a duty, because he hath not in it what he expected from it.  Oh, saith the soul, I see it is vain to follow the means as I have done; still Satan foils me, I will even give over.  Dost thou remember, soul, it is God's appointment?  Sure­ly then thou wouldst persevere in the midst of discouragements. He that bids thee pray without ceasing; he that bids thee hear, bids thee wait at the posts of wisdom.Thou wouldst reason thus, God hath set me on duty, and here I will stand, till God takes me off and bids me leave praying.

The Armour We Use Against Satan Must be Divine in the Institution and Only as God Appoints

[The kind or quality of armour needful —Armour of God.]

             The subject of this branch is the quality or kind of that armour, the Christian is here directed to pro­vide.  It is not any trash will serve the turn; better none than not armour of proof, and none [is] such ‘but the armour of God.’  In a twofold respect it must be of God.  First, In institution and appointment.  Second, In constitution.

[The armour we use against Satan must be divine in the institution, and only as God appoints.]

             Observe First.  The Christian's armour which he wears must be of divine institution and appointment.  The soldier comes into the field with no arms but what his general commands.  It is not left to every one's fancy to bring what weapons he please; this will breed confusion.  The Christian soldier is bound up to God's order; though the army be on earth, yet the council of war sits in heaven; this duty ye shall do; these means ye shall use.  And [those who] do more, or use other, than God commands, though with some seeming success against sin, shall surely be called to account for this boldness.  The discipline of war among men is strict in this case.  Some have suffered death by a council of war even when they have beaten the enemy, because out of their place, or beside their order.  God is very precise in this point; he will say to such as invent ways to worship him of their own, coin means to mortify corruption, obtain comfort in their own mint: ‘Who hath required this at your hands?’  This is truly to be ‘righteous over-much,’ as Solomon speaks, when he will pretend to correct God's law, and add supplements of our own to his rule.  Who will pay that man his wages that is not set on work by God?  God tells Israel the false prophets shall do them no good, because they come not of his errand, Jer. 23:32; so neither will those ways and means help, which are not of God's appointing.  God's thoughts are not as man's, nor his ways as ours, which he useth to attain his ends by.  If man had been to set forth the Israelitish army, now to march out of Egypt, surely this wisdom would have directed rather to have plundered the Egyptians of their horses and arms, as more necessary for such an expedition, than to bor­row their jewels and ear-rings.  But God will have them come out naked and on foot, and Moses keeps close to his order; yea, when any horses were taken in battle, because God commanded that they should be houghed, they obeyed, though to their seeming dis­advantage.  It was God's war they waged, and there­fore but reasonable they should be under his command.  They encamped and marched by his order, as the ark moved or rested.  They fight by his command. The number is appointed by him—the means and weapons they should use—all are prescribed by God, as in the assault of Jericho.  And what is the gospel of all this—for surely God hath an eye in that our marching to heaven, and our fighting with these cursed spirits and lusts that stand in our way—but that we should fight lawfully, using those means which we have from his mouth in his Word?  This reproveth two sorts:

           

  Reproveth First, Those that fight Satan in ar­mour that hath no divine institution.

1. The Papist.  Look into his armour, and hardly a piece will be found armour of God.  They fight in the pope's armour.  His authority is the shop wherein their weapons are forged.  It were a kind of penance to your patience, to repeat all the several pieces of armour with which they load silly souls —too heavy indeed for the broadest shoulders among them to bear—yea, more than the wiser sort of them mean to use.  Their masses, matins, vigils, pilgrimages, Lent-fasts, whippings, vows of chastity, poverty, with a world of such trash!—where is a word of God for these?  Who hath required these things at their hands?  A thousand woes will one day fall upon those impostors, who have stripped the people of their true armour of God, and put these reeds and bulrushes in their hands.  This may justify us in the sight of God and men for our departure from them who will force us to venture the life of our souls in such paper-armour, when God hath provided better.

2. The Carnal Protestant, who fights in fleshly armour, II Cor. 10:3.  The apostle speaks there of ‘war­ring after the flesh,’ that is, with weapons or means which man's carnal wisdom prompts to, and not God's com­mands, and [which] so are weak.  How few are clad with other in the day of battle!

             (1.) When Satan tempts to sin, if he hath not presently a peaceable entrance, yet the resistance commonly made is carnal; the strength carnal they rest on, their own, not God's; the motive's carnal, as the fear of man more than of God; [as to which] one saith, ‘How shall I do this and sin against God?’ Many in their hearts say, How shall I do this and anger man, displease my master, provoke my parents, and lose the good opinion of my minister?  Herod feared John, and did many things.  Had he feared God, he would have labored to have done everything. The like may be said of all other motives, which have their spring in the creature, not in God; they are armour which will not out-stand shot.  If thy strength lie in a creature-lock, it may be soon cut off; if in God it will hold, as his command: It is written.  I cannot do it, but I must set my foot on the law of my Maker, or on the love of Christ.  I cannot come at my lust, but I must go over my bleeding Savior, and therefore away, foul tempter, I hate thee and thy motion.  This foundation is rock, and will stand; but if it be some carnal respect that balanceth thee, another more weighty may be found of the same kind, which will cast the scales another way.  She that likes not the man because of his dress only, may soon be gained when he comes in another habit.  Satan can change his suit, and then thy mouth will be stopped when thy carnal argument is taken off.

             (2.) When the Word or conscience rebukes for sin, what is the armour that men commonly cover their guilty souls withal?  Truly no other than carnal. If they cannot evade the charge that these bring, then they labor to mitigate it, by extenuating the fact.  It is true, they will say, I did (I confess) commit such a fault, but I was drawn in.  ‘The woman gave me, and I did eat,’ was Adam's fig-leaf armour.  It is but once or twice, and I hope that breaks no such squares. Was this such a great business?  I know jolly Christians will do as much as this comes to.  I thank God, I cannot be charged with whore or thief.  This is the armour that must keep off the blow.  But if conscience will not be thus taken off, then they labor to divert their thoughts, by striking up the loud music of carnal delights, that the noise of one may drown the other; or with Cain, they will go from the presence of the Lord, and come no more at those ordinances which make their head ache, and hinder the rest of their raving consciences.  If yet the ghost haunts them, then they labor to pacify it with some good work or other, which they set against their bad; their alms and charity in their old age, must expiate the oppression and violence of their former days; as if this little frankincense were enough to air and take away the plague of God's curse, which is in their ill-gotten goods.  Thus poor creatures catch at any sorry covering, which will not so much as hide their shame, much less choke the bullet of God's wrath, when God shall fire upon them.  There must be armour of God's appointing.  Adam was naked for all his fig-leaves, while God taught him to make 'coats of skins,’ Gen. 3:21, covertly (as some think) shadowing out Christ the true Lamb of God, whose righteousness alone was appointed by him to cover our shame, and arm our naked souls from the sight and stroke of his justice.