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.

A Cautionary Direction, Be Strong In The Lord

A cautionary direction, 'be strong in the Lord.’

             In this we have a cautionary direction.  Having exhorted the saints at Ephesus, and in them all believers, to a holy resolution and courage in their warfare, lest this should be mistaken, and beget in them an opinion of their own strength for the battle, the apostle leads them out of themselves for this strength, even to the Lord: 'be strong in the Lord.’  From whence we observe.

[The saint's strength lies in the Lord.]

             Doctrine.  That the Christian's strength lies in the Lord, not in himself.  The strength of the general in other hosts lies in his troops.  He flies, as a great commander once said to his soldiers, upon their wings; if their feathers be clipped, their power broken, he is lost; but in the army of saints, the strength of every saint, yea, of the whole host of saints, lies in the Lord of hosts.  God can overcome his enemies without their hands, but they cannot so much as defend themselves without his arm.  It is one of God's names, 'the Strength of Israel,’ I Sam. 15:29.  He was the strength of David's heart; without him this valiant worthy (that could, when held up in his arms, defy him that defied a whole army) behaves himself strangely for fear, at a word or two that dropped from the Philistine's mouth.  He was the strength of his hands, 'He taught his fingers to fight,’ and so is the strength of all his saints in their war against sin and Satan.  Some propound a question, whether there be a sin committed in the world in which Satan hath not a part?  But if the question were, whether there be any holy action performed without the special assistance of God concurring, that is resolved,  'Without me ye can do nothing,’ John 15:5.  Thinking strength of God, 'Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God,’ II Cor. 3:5.  We apostles, we saints that have habitual grace, yet this lies like water at the bottom of a well, which will not ascend with all our pumping till God pour in his exciting grace, and then it comes.  To will is more than to think, to exert our will into action more than both. 

 These are of God: 'For it is God which worketh in you both to will and to do of his good pleasure,’ Php. 2:13.  He makes the heart new, and having made it fit for heavenly motion, setting every wheel, as it were, in its right place, then he winds it up by his actuating grace, and sets it on going, the thoughts to stir, the will to move and make towards the holy object presented; yet here the chariot is set, and cannot ascend the hill of action till God puts his shoulder to the wheel: 'to will is present with me; but how to perform that which is good I find not,’ Rom. 7:18.  God is at the bottom of the ladder, and at the top also, the Author and Finisher, yea, helping and lifting the soul at every round, in his ascent to any holy action.  Well, now the Christian is set on work, how long will he keep close to it?  Alas, poor soul, no longer than he is held up by the same hand that empowered him at first.  He hath soon wrought out the strength received, and therefore to maintain the tenure of a holy course, there must be renewing strength from heaven every moment, which David knew, and therefore when his heart was in as holy a frame as ever he felt it, and his people by their free-will offering declared the same, yet even then he prays, that God would 'keep this for ever in the imagination of the thoughts of the heart of his people, and prepare their heart unto him,’ I Chron. 29:18.

He adored the mercy that made them willing, and then he implores his further grace to strengthen them, and tie a knot, that these precious pearls newly strung on hearts might not slip off.  The Christian, when fullest of divine communications, is but a glass without a foot, he cannot stand, or hold what he hath received, any longer than God holds him in his strong hand.  Therefore, Christ, when bound for heaven, and ready to take his leave of his children, bespeaks his Father's care of them in his absence.  'Father, keep them,’ John 17:11; as if he had said, they must not be left alone, they are poor shiftless children, that can neither stand nor go without help; they will lose the grace I have given them, and fall into those temptations which I kept them from while I was with them, if they be out of thy eye or arms but one moment; and therefore, 'Father, keep them.’