## 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. 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. 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

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:

That we be courageous, verse 10.

That we be well prepared: v. 11, etc. In the former note,

The manner

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,

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:

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 Corinthians 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.

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.

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 Samuel 17:50 & Isaiah 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;

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.

It will make bold in apparent danger. Instance the example of David. In this respect, the righteous are resembled to a lion.

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.