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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01979	The vvhole-armor of God: or A Christians spiritual furniture, to keepe him safe from all the assaults of Satan First preached, and now the second time published and enlarged for the good of all such as well vse it:whereunto is also added a treatise of the sinne against the Holy Ghost. By VVilliam Gouge B.D. and preacher of Gods Word in Blacke Fryers London. ...; Panoplia tou Theou	Gouge, William, 1578-1653.	1619 (1619)	STC 12123; ESTC S103304	450,873	662

But we keepe nothing from Satan which is his due he seeketh to get those from Christ whom Christ hath dearely bought euen with the price of his owne blood It is therefore a Diabolical property to raise vniust quarrels and by force to seeke to wring from any that which he hath no right● vnto If we be thus set vpon lawfully we may defend● our selues and with confidence call for Gods aide yea also in faith depend vpon him §. 3. Of resisting ONe offensiue weapon the word of God which is a Sword is put into our hands so that iust occasion being offered we may and ought to do our best to repell and driue away the diuell and his instruments Hereof I shall speake more largely on the beginning of the 17. ver §. 4. Of standing at defiance EVery part and peece of this Armour is for the forepart of a man neuer a peece for his backe or hind-parts What doth this imply but that we should alwayes stand against our enemies face to face and neuer shew them our backs neuer flie from them but haue N●hemias holy resolution and say should such as we flie Oft we are stirred vp to fight wrestle stand resist c. neuer perswaded in the whole book of God to flie that is to yeeld the victory vnto Satan We may wisely auoid his temptations and not yeeld to them when by them he seekes to draw vs from the seruice of our Lord to his slauery and thus we are commanded to to flie from idolatrie to flie from the lusts of youth c. But timorously to ceasse from resisting temptations and withstanding the Diuell is dangerous to our selues and dishonourable to God it maketh Satan euen insult ouer God himselfe whose souldiers we are and get great aduantage against vs for flying from God whom haue we to flie vnto being out of Gods protection the Diuell will soone make a prey of vs. Let vs not thinke that if we yeeld the field the Diuell will be contented It is not the glory of conquest that hee seeketh so much as our destruction He seeketh whom to deuou●e §. 5. Of the sufficiency of our Armour IN this particular enumeration of these seuerall peeces I find a Christian souldier armed from top to toe for here is an Helmet for his head and face a Brestplate together with the tassets and cushes from necke to middle and from thence to the knees a Girdle to knit them together greaues from knees to the soles of the feet a Sword for the right hand and a Shield for the left Well therefore might the Apostle terme it whole Armour Vse 1 So whole and compleate is this Armour as we need seek for no other to adde to it or to couer it ouer As it is madnesse to reiect this and trust to the clout and paper armour of Papists and wordlings so it is childishnesse and meere folly to couer this whole Armour ouer with any other and so needlesly clog the soule yea it is derogatory to Gods honour and wisedome and a degree of presumption Such are they as acknowledge and beleeue that the word of God is perfect and yet thinke it no harme to haue humane traditions added thereto or that Christ onely is able to saue and yet the helpe of Saints to doe no harme or that faith onely is sufficient for iustification and yet no hurt to ioyne workes also with faith in the office of iustifying a sinner c. Vse 2 Let our care be to be armed with this whole Armour and euery peece of it and so we may well content our selues therewith boldly may we defie our enemies hauing it on and not feare what they can do vnto vs. These vses haue bene largely handled so as I need not now further insist vpon them THE THIRD PART Girdle of Truth Ephes 6. 14. Hauing your loynes girt about with Truth §. 1. Of the diuers kinds of Truth THe first peece of spirituall Armour heere in order set downe by the Apostle is Truth In handling whereof I will shew first what Truth is heere meant Secondly how fitly it is compared to a Girdle Thirdly what account is to be made thereof Fourthly what wyles the diuell hath to wrest it from vs For the first There is in man a foure-fold truth 1. Of iudgment 2. Of heart 3. Of speech 4. Of action Truth of iudgement is when a mans iudgement agreeeth with Gods word which is the touch-stone of Truth so as the principles of that Religion which he professeth and his opinion concerning the same are grounded theron and may be warranted thereby When the vnderstanding of man being enlightned by Gods Spirit and informed by his word remaineth setled and established in that doctrine which the word of God teacheth then is there Truth in his iudgement this Truth was it for which Saint Peter commended the distressed Iewes to whom he wrote and which Saint Paul exhorteth the Ephesians to follow This is opposed to errour Truth of heart is the singlenesse and sincerity thereof whereby a man seeketh to approue himselfe vnto God the searcher of all hearts and to be accepted of him this is that truth in the inward affection which God loueth and wherewith Hezekiah comforted himselfe yea which he pleaded before the Lord when he had receiued a sentence of death This is opposed to hypocrisie Truth of speech is an agreement of the word of a mans mouth both with his mind and also with the matter which he vttereth This is it whereunto we are exhorted Ephes 4. vers 25. speake the truth And which the Apostle oft affirmeth of himselfe This is opposed to lying when a man speaketh against his mind and conscience and to falshood when a man speaketh contrary to the thing it selfe Truth of action is a plaine faithfull and honest dealing in all things whether wee haue to doe with God or man when men neither make shew of doing that which indeed they doe not or of doing it otherwise then they doe this truth was in Nathaniel in which respect Christ called him an Israelites in truth This is opposed to dissimulation and deceit §. 5. What kind of Truth is here meant SOme apply the Truth here mentioned to doctrine and religion as if only the soundnes of it were meant others restraine it to the vprightnesse and sincerity of our hearts and affections others vnderstand it of the truth of our words and speeches and others expound it of the purity and innocency of our practise and carriage But whosoeuer exclude any of these forenamed branches of truth come as I take it short of the Apostles meaning all of them must concurre to make vp the strength and beauty of this Girdle For truth is a generall propertie which as salt seasoneth euery thing and maketh it sauory to God and man the whole lumpe must be leauened with it I meane the whole man

Mediator but onely wee vse them as companions and fellow-members in this office §. 147. Of those who vse or refuse to aske the helpe of others prayers Vse 1 THis iustifieth the commendable and vsuall practise of the Saints at this day who when they depart one from another or write one to another or being in any distresse are visited one of another desire the prayers one of another The thing is good and warrantable yee that haue vsed it be not ashamed of it neither cease to vse it still onely as the thing is in it selfe good so vse it well not complementally for custome sake but from the heart and that in regard of the forenamed reasons Vse 2 As for those who are ashamed to desire the prayers of others vnworthy they are to pertake of the benefit of others prayers And for those who mocke and scoffe at it in others what doe they but strike the Prophets and Apostles thorow their ●oines whom they scoffe at The time may come when they would be glad of their prayers whom in their prosperitie they mocked euen as Pharaoh was glad of the prayers of Moses and Aaron Saul of the prayers of Samuel and Simon Magus of Simon Peters §. 148. That none too good to seeke the helpe of anothers prayer BVt for the better clearing of this point I will more distinctly declare the persons both who are to desire this duetie and also of whom it is to be desired For the first All of all sorts none excepted must desire the prayers of others not onely the yonger meaner inferiour sort as children schollers auditors and the like but euen the best and greatest and that of such as are much inferiour vnto them Note the forenamed examples which shew that Kings Queenes Prophets Apostles desired this kindenesse what persons more eminent for place or more excellent for grace if it beseemed them whom may it not beseeme On the one side the greatest and best while heere they liue are subiect to many infirmities many temptations and though they may haue some excellent gifts aboue others yet they want many other which meaner then they haue besides they are proane to decay in the graces which they haue On the otherside the prayers of the least and meanest Saint are of force with God God is no accepter of persons it is the heart the honesty sincerity and ardencie of it which he most respecteth and not the greatnesse and dignity of the person who prayeth In this regard therefore as the foote may be helpful to the head and as a little mouse may bee helpefull to a Lion caught and entangled with cords by gnawing a cord asunder so may the least Christian bee helpefull to the greatest by praying for them Vse Let none therefore thinke themselues so compleate and well furnished as they need not the helpe of others prayers or so great that it should not beseeme them to seeke this helpe God in wisdome hath so ordered the body of Christ that the members thereof should neede one anothers prayers and that both to maintaine mutuall loue among them for mutuall prayers doe euen knit the soules of the Saints together and also to suppresse arrogancie that one should not scorne and disdaine another If any bee otherwise minded it is to be feared that ambition hath blinded their mindes If the greater are to desire the prayers of the meaner much more the meaner of greater as children of parents people of the Ministers c. §. 149. Of praying to the liuing onely FOr the second the benefit and kindnesse of prayer is to be desired of such as wee know may know our desire These are onely the liuing who conuerse among vs vpon the face of the earth to these whether present or absent we may make knowne our desire if present by words or outward signes if absent by letter or message To desire the prayers of such as are departed out of this world is both in vaine and also without warrant 1 In vaine because we can neither make signe speake write nor send to them nor can they without some such meanes know the desire of our heart it is Gods propertie to search the heart 2 Without warrant because the whole Scripture affordeth neither precept promise nor good example tending to that purpose had it beene needefull questionlesse Christ would haue comprised it in his perfect forme of prayer §. 150. Of the Papists arguments for praying to the dead OVr aduersaries make shew of sundry places but such as make nothing to the purpose but are wrested cleane contrary to the scope of the Holy Ghost Their great champion who vseth go gather together what hath beene or may be alleadged for defence of their superstition idolatry and heresie quoteth onely these distinct places out of the old Testament The first is where Iacob saith to Ioseph The Angel which deliuered me from all euill blesse the children c. Answ The Angell there meant is the same with whom Iacob wrestled which was Christ Iesus The Angell of the Couenant The second is that speech of Eliphaz to which of the Saints wilt thou turne Answ 1 Question may be made whether euery speech of Eliphaz recorded in that Booke be of sufficient authority to iustifie a point in controuersie The Author who alleadgeth this argument denieth not but doubt may be made hereof 2 The place is meant of Saints liuing on earth neither doth it imply any prayer to them but speaketh of a due consideration of ●heir estate whether any were like to Iob. 3 The third is the prayer of Moses Remember Abraham Isaac and Iacob Answ Moses meaneth not any intercession which Abraham Isaac and Iacob made vnto God for their posterity but the couenant which God made with them in the behalfe of their posterity Further hee heapeth vp sundry places both out of the olde and out of the new Testament wherein prayers of the Saints liuing are desired and inferreth that if it be meete and lawfull to call vpon the Saints while they are vpon earth it must needes be lawfull to call vpon the same Saints when they raigne with Christ Answ 1. There is difference betwixt desiring Saints to pray for vs which this Text and other like places warrant and calling vpon Saints which no place of Scripture doth warrant whether they be dead or liuing 2 The argument from the liuing to the dead followeth not because we haue warrant for the one not for the other and because we can make knowne our desires to them not to these Let vs goe along with God and vse such meanes of obtaining the blessings he hath appointed and then in faith may we depend vpon him and expect his blessing Thus much for this generall point of requesting the prayers of others §. 151. Of praying for Ministers OF the persons in generall for whom prayer is to be made we haue