Part 3
devices against them. The King of Aram found it to be a great
disadvantage that his enemy had one who could disclose the
words he spoke in his private chamber; and his heart was
troubled for this thing. What a great advantage these spiritual
enemies have against us, who are flesh and blood!
3. Not hindered by any bodily impediments: no sensible substance
can in any way impede their course or slacken their enterprise.
They can pass through or pass over all such things that would
stop and hinder us: armies of men, stone walls, iron gates,
woods, waters, yes, seas, and oceans, and the like. They need not
such space of time to pass from place to place as we do; but can
suddenly be in diverse places, which are many millions of miles
asunder. For they have no corporeal gravity to hinder them,
neither can they be stopped by any bodily obstacle. The sun is
not swifter than they: the sight of a man's eye, the lightning from
heaven is not more quick or speedy. This also is a very great
advantage.
4. Not subject to any fainting, wearisomeness, failing, or decaying,
as bodies are: for they are simple substances, not formed of any
external matter or contrary qualities, which cause fainting,
decaying, etc. Hence it is that after they have done many
thousand great exploits, they are as fresh and ready to do many
more as they were at first. They need no resting time, but
continually, night and day, they assault men without
intermission and without ceasing. Some comfort it is to those
who are sorely assaulted by bodily enemies that the night comes
on, which usually causes some respite. But in the combat with
spiritual enemies, there is no hope of any such matter. No, they
are not subject to death: from the beginning of the world, they
have assaulted man; and to the end of the world, they shall
continue: whereby they must gather much experience, which is a
great disadvantage.
I might further proceed to set down other particular points of
advantage they have against us, in this respect that they are spiritual
beings. But these may suffice, and surely these may be enough to
discourage many and make them say;
§ 27. Of the Help We Have Against Satan's
Advantages
Despite the formidable advantages our spiritual enemies possess,
there's hope in resisting and fighting against them. God, the supreme
Spirit and essence of infinite might, surpasses all, including the
Devils. His invisibility to them, His omnipresence, and His eternal
nature far exceed their capabilities. God endows His followers with
the Holy Spirit, granting them spiritual vision to recognize and evade
demonic temptations, unveiling the enemy's schemes, and offering
divine protection through His angelic hosts.
Use 3: The spiritual nature of our adversaries compellingly reminds
us to seek refuge in God, depend on His strength, and arm ourselves
with spiritual armor against their attacks.
§. 28. Of Satan's evil quality.
The fourth argument by which the devils are described is their
quality, which is wickedness.
Some restrain this to their malice in particular. Their malice has
been in part laid forth by discovering their manifold wiles, and shall
further be declared in the last clause of this verse. Here I will speak
of their wickedness in general, for so I take the extent of this word in
this place.
The devils are extremely evil: they are wholly and only set upon
mischief and wickedness. Therefore, as by a kind of exaggeration
they are here called spirits of wickedness, so elsewhere Satan is
termed by a kind of propriety that wicked one. Many attributes in
Scripture are given to them to set forth their wickedness, as unclean,
evil, foul spirits, and the like.
In many respects, the Devil may be accounted most monstrously
wicked.
1. Because he was the first author of wickedness: that which Christ
says of one particular branch of wickedness may be applied to
the general; he is the father of wickedness, and in that respect is
said to be a murderer from the beginning.
2. Because by nature he is most impure: no jot, no dram of
goodness in him. If that is true of a natural man, "That all the
imaginations of the thoughts of his heart are only evil
continually," much more is it true of the Devil.
3. Because he is most willing and forward unto evil, taking delight
therein. Not unfitly may I apply the words of the Psalmist to
him, "He loves evil more than good, and lies more than to speak
truth." He is so set on mischief that he needs none to egg him
forward, neither does it ever repent him of any evil that he does.
4. Because evil is his continual practice: whatever good he can, he
hinders, and draws as many as he can to evil: all his temptations
are to wickedness. First, he tempted man to sin, and ever since,
he ceases not more and more to stir him up thereunto, and that
not only by himself but also by his instruments—the flesh, the
world, persecutors, idolaters, heretics, profane men, etc.
[Use 1] Hereby may we take notice of the Devil's meddling with us
when he prevails against us: Whenever we are solicited to any
wickedness, then is the Devil at our elbow; when we commit any
wickedness, then has the Devil beguiled us and prevailed against us.
As by our disposition to righteousness and the fruits of holiness, we
may know the powerful work of the Spirit on us, so we may know the
rule of Satan in us by the works of wickedness. Christ proves that the
Jews were of their father the Devil because they did the lusts of their
father the Devil. For he that commits sin is of the Devil, who works in
the children of disobedience.
This also may serve as a strong motive to dissuade us from all
wickedness because it is a diabolical quality: therein we are like not
only to filthy swine but even to the infernal spirits. By committing
wickedness, we make ourselves the Devil's instruments, yes, his imps
and limbs, and we bear his image. If it is a good motive (as needs it
must be a good motive, for oft it is urged by the Holy Ghost) to stir us
up to holiness and righteousness because the Lord God is holy,
because that is his image, that beseems his children; then by the
consequence of contraries, it is also a good motive to keep us from
wickedness because the Devil is a most wicked spirit.
Note this, all profane men, all impious despisers of God and of his
holy ordinances, all cursed swearers and blasphemers, all cruel,
malicious, rebellious, riotous, lascivious, beastly persons: in a word,
all wicked persons, note this; as here you carry the Devil's image, so
assuredly shall you in hell partake of his punishment and torment if
you repent not.
They who will have nothing to do with these spirits of wickedness
must have nothing to do with wickedness itself. Whosoever lets
wickedness reign in them, lets the Devil reign over them. Satan
enters not into us but by wickedness.
§ 29. Of the Number of Devils
As a general amplification of all the forenamed arguments, in this
description of our spiritual enemies, note how every branch is set
down in the plural number: Principalities, Powers, Worldly
Governors, Spirits, whereby is implied that
the devils are many. If the question be asked how many they be, I
answer that it is a needless, a curious, and doubtful question: there is
no ground in Scripture for the resolution of it. If the holy Scripture
decides not this question, what Book can decide it? Yea, what need is
there that it should be decided? Too curious and too bold they have
been who have gone about to divide them into nine orders, opposite
to their conceited nine orders of good Angels, and in every order to
place certain millions.
But to let pass these uncertainties, certain it is that there are a very
great number of hellish spirits: for they made a Host to fight against
Michael and his Angels: yea, we read that there were not only seven
Devils, but a whole legion in one Man: now a legion is computed to
contain about 6666. If at once in one Man there were so many, how
many were there in all the World besides: for we may suppose that
no man is free at any time but has Devils attending on him to solicit
him to evil; so that it is evident, that though their just number cannot
be reckoned up, yet that there is a very great number, yea (as the
Apostle says of good Angels) an innumerable company.
Quest. Seeing there be so many Devils, how is it that oftentimes there
is mention made but of one whom we are to resist, and stand
against?
Answer. This shows that they have a head amongst them; and that he
and they concur in the same mind, and all aim at the same end: their
forces are so united and combined together, as if they were all but
one Devil. Besides, this word Devil is a collective word, which
comprises many under it: as Turk, Spaniard, etc. Thus we say, all
Christendom together raised an army against the Turk: or England
sent forth an army against the Spaniard. Whether, therefore, we use
these words Satan, Devil, etc. in the singular number, or
Principalities, Powers, etc. in the plural number, all is one. Under
one many are comprised, and by many an united power is meant.
[Use] This their number aggravates all the former points: If it be a
fearful and terrible thing to be under the bondage of one earthly
Tyrant, what is it to be slaves to an innumerable company of
Principalities, who have such power, are so malicious and
mischievous, and are all spirits, and devils? One Devil is able to foil
many armies of flesh and blood: what then is one poor man
consisting of flesh, to legions of devils? who have no other hope but
in flesh and blood, have no hope of safety at all, but are in a most
miserable plight. This hellish Host (if it were seen) could not but be
much more terrible to such, than the Host of the Syrians was to him
that cried out; Alas master, how shall we do? But to us that fight
under Christ's banner, there are two strong props. One, that they
which are with us, are more than they which are with them. The
other, that there is no restraint to the Lord to save by many or by
few. That there are more with us than against us, is apparent: for all
the good Angels are with us, watch over us, and fight for us. Now it is
out of doubt that there are more good Angels than evil: for the
Scripture speaks much more of the number of those, than of these.
As the Devil had a host of evil Angels with him, so had Michael a host
of good Angels with him. Mention is made of one legion of Devils in
one man, but Christ could have had more than 12. legions of good
Angels to guard him (which amount to about 80,000.) Daniel
mentions a far greater number, as thousand thousands, yea, ten
thousand thousands: yea, yet further, to show that all the set
numbers which we can set, come short of their number, the Apostle
terms them, A company of innumerable Angels: surely then there are
more with us than against us: for the good Angels are all ministering
spirits, sent forth to minister for their sakes, which shall be heirs of
salvation.
The consideration of this is sufficient to uphold us, notwithstanding
the multitude of devils. But the other prop for our faith is much
stronger and surer; which is God's infinite power, whereby he is able
to save as well against many as few. For when we consider that
thousand thousands are as one to him, what need the number of
millions astonish us, more than one? So that although the devils be
many ways fearful to them that are out of the guard of good Angels,
and protection of God, yet not to be feared of such as belong to
Christ.
§ 30. Of Satan's Abode in the Air
The fifth and last argument whereby our enemies are described is in
the last clause of this verse, which of all the rest is most doubtful.
Most interpreters so expound it, as if the place of the devils were here
set down, namely, the air, which is often called heaven; which being
so, hereby is implied, that they have a very great advantage against
us, by reason of the place where they are. For the devils being in the
air,
1 They are above us, over our heads, everywhere round about us, and
so still ready to annoy us: this among men is counted a very great
advantage: a few men on a hill, or on high walls and towers are able
to do much mischief to a great army in a low valley beneath them.
2 They can espy all things that we do: so that in this respect we are to
be the more circumspect over ourselves, and vigilant against them.
They who have envious, malicious enemies, which overlook them,
and so can see whatsoever they do, will be careful that they do
nothing whereby those espers may take advantage to accuse them, or
to work any mischief against them.
3 They are in their own kingdom: for the Devil is a prince that rules
in the air: Now amongst men, they who are in their own dominion,
where they have all at command, where they may still have new
supply, have a great advantage. And they who war in their enemies'
dominions, had need be backed with a far greater power than their
enemies have: but we of ourselves are far weaker, and less in power
than our spiritual enemies, and we fight with them in the air, which
is their kingdom, where they have all at command: have they not
then in this respect a great advantage? have not we need to be backed
with a far greater power?
These and suchlike observations may be drawn from this
circumstance of the place: which I have the rather noted because
most do so interpret this clause.
§ 31. Of the Cause of Satan's Quarrel
But yet freely and ingenuously to make known my own judgment
(with submission to better judgments) I rather think that the Apostle
here means the cause or prize of this combat, for which it is
maintained, as if it were thus translated, In heavenly things. My
reasons are these:
1 In the original, places are not expressed, but indefinitely the
Apostle says, In heavenlies. Now when an adjective is so set alone,
most usually the substantive understood is thing or things.
2 In other places being thus indefinitely set down, it is taken for
heavenly things, and so translated, as Heb. 8. 5. They serve unto the
example and shadow of heavenly things.
3 This word, being often used in the New Testament, at least twenty
several times, is never used in any man's opinion (this place only
excepted) of any aerial place or thing, but of those things which are
truly heavenly and spiritual: the word itself, according to the proper
notation thereof, signifies the upper heavenlies: so as most
improperly it is taken for the lowest Heavens, the air.
4 It is not a matter of so great weight and moment for spirits to be in
high places over us, for they can as much annoy us being beside us,
within us, beneath us, as above us: high places may be a help to men
who are clogged with flesh and blood, to spirits they can be small
advantages.
5 The words being expounded of heavenly things, this last clause
adds as great weight to the description of our enemies as any of the
former, as we shall see when we handle the Doctrine.
6 Both ancient and later divines, and those of good learning and
judgment, have thus expounded this clause; so as it is no new or
private conceit of mine.
Objection: This very word is often indefinitely used, as here; and yet
it signifies Places, as Chap. 1. Vers. 3. 20. & 2. 6. &c.
Answer: Though it signifies heavenly places, yet not such as are in
the lowest heaven the air, but the highest, which is not the place of
devils; thither because the devil cannot come, I expound it Heavenly
things.
Object. 2. The phrase will not bear this exposition: for the
preposition in, is never put for the cause.
Answ. One of the Greek Fathers, who was very skillful in the
propriety of that tongue, so expounds it. Besides, this particle is so
used in other places of the New Testament: twice in one verse,
namely Mat. 10. 32. Whosoever shall confess me, I will confess him,
&c: word for word, in me, in him. Here the preposition in signifies
the cause, as if he had said; he that shall make confession before men
for my sake, I will make confession before my Father for his sake. So
again, Mat. 11. 6. Blessed is he whosoever shall not be offended in
me, that is, for my sake: and Mat. 26. 31. All ye shall be offended in
me. The Kings Translators turn it, because of me. So in this my Text,
this last clause having reference to the principal verb, may be thus
translated; We wrestle because of heavenly things.
The Doctrine then which hence I gather is this:
The main things for which the devils fight against us are heavenly
matters. Before I proceed further to prove or apply this point, I will a
little more fully explain it.
1 By heavenly matters, I mean such as principally respect God's glory
(for God being himself Heavenly, whatsoever tends to his Honour is
in that respect Heavenly) and then such as respect our souls'
salvation: for as the things which concern the temporal good of our
body are earthly, so the things which concern the eternal good of our
souls are Heavenly: for to Heaven they aspire, and in Heaven shall
they enjoy their happiness.
2 Where (I say) the devils fight for heavenly matters, my meaning is,
not that they desire to get them, but that they endeavour to spoil us
of them: so that in this combat the prize propounded to us is
heavenly; namely, whether we will serve our Heavenly Father, or the
hellish foe: whether we will let go, or fast hold that heavenly treasure
which Christ hath purchased for us, all those heavenly things
whereby God is honoured, and our souls are saved.
For proof that they be heavenly things which Satan especially aims
at, observe those several temptations recorded in the Scripture: I will
give a taste of some. What aimed he at in tempting Adam and Eve?
was it not to deface God's Image in them, and to strip them of that
happiness wherein God had created them? The issue shows as much.
What sought he in tempting Christ? was it not to make him doubt
whether he were the Son of God or no? yea, and utterly renounce
God, and worship the Devil? Was it not Peter's faith that he sought to
winnow? Doth he not blind men's eyes, that the light of the glorious
Gospel of Christ, which is the Image of God, should not shine unto
them? As for earthly things, he makes not much account of them, he
can be well content to let men enjoy them, he casts them to men as
baits: we read how he offered to Christ all the kingdoms of the world,
and the glory of them, if Christ would have worshipped him.
Objection: He deprived Job of his temporal estate.
Answer: It was a higher matter which Satan aimed at, namely, to
bring him to deny God, and blaspheme him to his face; as may be
gathered by Satan's answer to God.
He would make all like to himself. Through his pride he is fallen
from Heaven, and utterly spoiled and deprived of all heavenly
goodness and happiness; wherefore he seeks also to deprive man of
the like.
Behold here the malice of the Devil: it is no good that he seeketh for
himself by this fierce and long conflict which he maintaineth, but our
woe and misery. He seeks whom to devour. Malice first moved him
to assault man, and malice still whets him on to continue his fight
against mankind. Durst he ever have ventured on Christ Jesus the
Son of God, but that malice wholly possessed him? Not unfitly
therefore are many titles given unto him in Scripture to set forth his
malice, as Satan, which signifies an adversary; Devil, an accuser,
Tempter, Evil one, Enemy, Murderer, and Father of lies. If the
reasons of all these names (which are not hard to gather) be duly
weighed, they will show that he is even made of malice.
Among other motives to stir us up to arm ourselves well, and
constantly to stand and fight against the Devil, this is none of the
least. It is no small matter that we fight for, but a matter of the
greatest weight and consequence that can be. Satan could say (Job 2.
4.) All that a man hath will he give for his life: yet is life but a
temporal and earthly matter. If all for his life, what for his soul, and
the salvation thereof, which is a heavenly matter? so as there is no
comparison betwixt them. What then shall it profit a man, though he
should win the whole World, if he lose his own soul? or what shall a
man give for recompense of his soul? When wise Captains see that a
sore and fierce battle is to be fought, which with the very rumour
thereof may dishearten their soldiers, they use to hearten and
encourage them by bringing to their mind, and setting before them
the prize, or cause of their fight: some will say, Lo, ye fight for whole
Towns, and Cities, and Kingdoms: others, Ye fight not to get that
which is other men's, but to keep that which is your own; ye fight for
your Country, your lands and inheritances, your wives and children:
others, It is not honour and conquest, they are not goods and lands
that ye fight for, but liberty and life: stand to it therefore, if the day
be lost, ye are either dead men, or slaves.
Note how the Philistines encouraged one another, Be strong and play
the men, O Philistines, that ye be not servants to the Hebrews. Now
all these are but earthly matters; but I may say to the Lord's soldiers,
It is the Lord of Heaven whose battles ye fight, his honour is engaged
therein; it is your souls' salvation, and heavenly happiness, which is
in hazard: your enemies seek to spoil you of the precious graces of
God's sanctifying Spirit, and to deprive you of that rich & glorious
inheritance, which Christ by no less price than his own blood hath
purchased for you: if ye yield to your enemies, all these ye lose, and
become vassals unto your mortal and malicious enemy the Devil, ye
are even fire-brands of Hell. Be strong therefore, and of a valiant
courage: fear not, but fight and stand it out to the uttermost; so shall
ye be more than conquerors.
The things which especially we ought to look unto, to be watchful
over, and to labour to keep safe, are the forenamed heavenly things:
and that not only in regard of the excellency and worth of them, but
also in regard of Satan's main opposition against them. What he in
malice doth most assault, we in wisdom must most defend, and set
foot to foot against him: if an enemy bring all his forces against the
chiefest Tower of a City, wise Citizens will thither bring their best
munition, and strongest defence: if thus we deal with Satan, we shall
oppose godly wisdom to his wicked subtlety, and so keep ourselves
safe from all his assaults. This is the wisdom which the Apostle here
teaches us by those several pieces of Armour, which follow to be
handled: for they are all concerning heavenly things, and tend to the
salvation of the soul.
The Fourth Part:
A Repetition of the Means
"For this reason, take up the whole armour of God, so that you
may be able to withstand on the evil day, and having done
everything, to stand." - Ephesians 6:13
§1. On Repeating the Same Thing
Here the Apostle returns again to the second part of his former
direction, and repeats in effect the very same things which he
delivered in verse 11: namely, how we may keep ourselves safe
against the forenamed enemies.
We may not think that this repetition is vain and idle: for he was
guided by God's Holy Spirit, who does nothing in vain. Note what
Joseph says of the iteration of one and the same thing to Pharaoh in
two dreams, "The dream was doubled the second time, because the
thing is established by God, and God hastens to perform it." Many
good reasons may be given why here the Apostle repeats his
direction, as, to show,
1. That what he had delivered before was upon very good advice
delivered: not rashly, so as he doubted whether he might stand
to it or not, but so as he dares avouch it again and again, as
being an infallible truth, which he also knew to be a truth. Like
to that thundering denunciation of a curse against all that
should preach another Gospel, which he lays down twice
together.
2. That it was a needful, behooveful, and profitable truth: a most
sovereign and necessary means to keep us safe: necessary for us,
in regard to our own inability to stand fast without it; sovereign
in regard to the sufficiency of the means, which can and will
(being rightly used) keep us safe. Mark the reason why it was not
grievous to the Apostle to write the same things, even because to
them to whom he wrote, it was safe.
3. That naturally we are backward and sluggish in using this
armour: therefore he thought it not enough once to urge the
point, but again presses it. Thus Solomon often repeats diverse
exhortations. So Captains, when they see their soldiers loath to
arm when there is great need they should arm, will call upon
them again and again to arm.
Ministers may here learn, as just occasion is given, to call their
people to the remembrance of weighty points, especially such as they
observe their people most backward unto. It is not sufficient once to
have delivered such a point, but again, and if need be, again it is to be
urged. The Apostle having propounded Christ as a pattern of
patience to the Hebrews, because he was a most worthy and perfect
pattern, he calls them again to consider him. Thus shall Ministers
show that they make a difference between points of less or greater
need; and that they have respect to the good of their people.
Objection. Many will say that Ministers want matter, and therefore
repeat the same things.
Answer. The very same may be objected against the repetitions used
by the Prophets, by Christ himself, by his Apostles, and other faithful
and able Ministers. But let Ministers see that they do it not out of
idleness, but just cause, and then need they not fear such cavils.
People must here learn patience, not to snuff or be discontent if they
hear the same thing again, which before they heard. This impatience
argues an itching ear, which cannot endure a repetition of anything,
and it shows that they have more respect to the ear than to the heart:
like the Israelites, who had more respect to their outward taste than
to their inward nourishment, and thereupon loathed Manna because
they had so often tasted of it. This makes people get them a heap of
Teachers.
In particular concerning the present point in hand, persuade
ourselves that it is a point worthy to be attended to with all diligence,
and to be observed with good conscience; that so we may give the
more earnest heed thereto, and not let it slip. Have we also a holy
jealousy and suspicion over ourselves, fearing lest we should be too
careless in using these means for our safety, yea, too incredulous in
believing the good use and benefit of them. Therefore, rouse
ourselves up: for where the Spirit is most earnest in urging a point,
we must be most heedful in marking it.
§2. Danger Must Make Watchful
Before we come to the particular branches of this verse, note the
inference of it upon the former, which is plainly implied in these
words, "For this cause," that is, because you have such terrible
enemies as have been described unto you, "Take the whole Armour,"
etc. By this inference, the Apostle gives us to understand that the
more dreadful and dangerous our enemies are, the more careful we
ought to be to stand upon our guard and to look to our defence. This
is, in effect, the same as what was delivered in the beginning of verse
12; we will, therefore, no longer insist upon it..
§3. A Resolution of the Verse
This verse may be divided and branched forth as verse 11 was.
The sum of it is a direction to instruct us how to defend and keep
ourselves safe against the Devil.
The parts are two. The first shows what are the means of safety. The
second declares the end why these means are to be used.
In the first, he declares, 1. What the means are. 2. How to use them.
The means are the very same as were delivered in verse 11, namely,
the whole Armour of God. I shall need to speak no more thereof.
For using the means, the Apostle sets down another word than
before: there he said, "Put on." Here, "take unto you." Both words, in
general, imply one and the same thing. This latter word is a
compound word and signifies sometimes to take up or to take unto
yourselves; sometimes to take again or recover. We are said to take
up unto ourselves such things as we have not of ourselves and to take
again or recover that which we have lost or let go. Both significations
may be here applied.
§ 4. Whence Our Defence Cometh From the first I gather that,
The graces whereby we are armed are not virtues or qualities which
arise from ourselves; for then it would be improperly said; Take unto
you. These graces are some of those special gifts which come from
above, which we receive.
By nature, we are born in our souls as naked and destitute of
spiritual armour, as in our bodies of outward clothing. Read Ezekiel
16:4-5, etc.
[Use] If we find ourselves destitute of this armour, we must seek it,
not in ourselves, but outside of ourselves, even where it is to be had;
and that is in the Lord: for every perfect gift comes from the Father
of lights. He gives it to such as seek it by faithful prayer in the means
appointed by Him, which are His holy word and Sacraments. When
there is news of the enemy's coming to invade our Land, and
thereupon Proclamations and Edicts are sent forth to charge all to
arm themselves: then everyone that either regards his own safety, or
his Sovereign's charge, seeks out armour: and to the Armouries do
they who have none, resort. We have the same motives to stir us up
to seek spiritual armour.
§ 5. Of the Repair of Grace From the second I gather that,
The graces which are decayed in us, or seem to be lost, may be
resumed and recovered. Thus much intimates Christ unto Peter,
saying, When thou art converted, etc. This cannot be meant of his
first conversion, which long before was wrought in him, but of his
recovery. The Prophets often call upon God's people, who had made
themselves naked, and fallen off from their Lord and Captain the
Lord God, to return again unto Him. Very express and direct for this
purpose is the charge of Christ to Ephesus, Remember from whence
thou art fallen, and repent, and do the first works. Was it not the
recovery of grace which David so earnestly prayed for? In faith he
prayed, and was heard.
Two strong props there be to strengthen our faith in the recovery of
grace. One without us, which is the Author of grace. The other within
us, which is the seed of grace.
1. It is God who is the author of grace, who as in His nature, so
likewise in His properties, is unchangeable: so that the same
cause which moved God to bestow the graces of His Spirit on a
man, still remains in Him to make him renew His Spirit, and
that is His mercy and goodness, which can no more be turned
from His children than the Sun can be pulled out of Heaven. A
cloud may hinder the bright beams of the Sun, yet still it shines,
and will at length break forth: so the beams of God's kindness by
the clouds of our infirmities may be kept from us, but still there
remains mercy in God, which will at length break through those
clouds. For whom God once loves He loves unto the end: and in
this respect, the graces of His holy Spirit are termed gifts
without repentance.
2. The seed of grace is not corruptible, but incorruptible. The
Apostle calls it the seed of God: this seed is the holy sanctifying
Spirit of God, which Christ very fitly compares to a springing
well, out of which flow rivers of water of life, whereby supply
and repair of grace, if it fails, may be made. Now this seed
remaining in them who are born of God, who can doubt but that
which is decayed or impaired in them through negligence,
security, pride, or any infirmity, may by repentance be renewed
and recovered?
This highly commends the riches of God's mercy, who contents not
Himself that once He hath well armed and prepared His soldiers
against their enemies, but is still ready to make repair of that which
is battered, shattered, or lost through the violent assaults of the
enemy, or through their own negligence. One would think it
sufficient that once He bestowed on us whole Armour, even such as
is sufficient to keep us safe, if ourselves be not in fault. But when
through our default any of the pieces thereof are faulty or missing, to
make it all up whole again, much amplifies His goodness.
This also shows a main difference betwixt the Law and the Gospel.
'For the Law leaves no place for repentance, nor affords any means to
resume that which is lost, or recover that which is decayed, but
utterly condemns a man for that which is lost or decayed: for it says;
Cursed is everyone that continues not in all things which are written
in the Book of the Law to do them. Galatians 3:10: But the voice of
the Gospel is Repent, sin no more, Turn you, turn you from your
wicked ways; for why will you die? I may in this respect resemble the
Law to Abishai, the Gospel to David: Both of them found their
enemy: Abishai would presently have smote him stark dead: but
David wakes him, tells him in what danger he was, admonishes him
to look better to himself. Thus the Law sets forth the rigour of God's
justice, the Gospel the riches of His mercy.
§ 6. Why the Whole Armour is to be Used
The reason why this whole armour is to be used now follows. It
consists of two branches, first to withstand, which implies a fight.
Secondly, to stand fast, which implies the issue of the fight, victory,
and conquest: both of them amplified with a circumstance of time,
but in a differing manner. The first has respect to the present time
(in the evil day). The second to the past time (having done all). In
setting down the end, he also declares the benefit of this armour
(that you may be able) whereof we have spoken in the 1st verse.
The word whereby the end in the first branch is expressed, is not
altogether the same that was used in the 11th verse. The word there
used was simple to stand. Here it is compound to withstand, or stand
against. This is a word of defiance and combat, and it also implies the
manner of fight, which is face to face, hand to hand, foot to foot, not
yielding an hair's breadth to the enemy.
§ 7. Of Manful Standing
Here then are two duties to be observed by all such as have taken
unto them the whole Armour of God.
1. That stoutly they stand against their enemies, and bid them
defiance: Hereof we shall speak more on the first word of the
next verse.
2. That they give no place unto them. This is a duty which the
Apostle in express words commands. Often it is implied under
this word that is here used. A worthy pattern we have hereof in
the example of our Lord and General, Christ Jesus, who still
withstood Satan in every assault, and would not yield any whit at
all in any of his temptations.
Our arch-enemy is both crafty as a fox, and cruel as a lion: his craft
will make him soon espy and take advantage: his cruelty will make
him follow it to the utmost.
Great is their folly who first yield a little, and then think well enough
to acquit themselves: they much deceive themselves: for after they
have once yielded, they have neither will nor power to stand, as they
had before. For as Satan is subtle, so is sin deceitful: whoever once
has tasted of it, will scarcely content himself with a taste, but will still
more and more hunger after it. Thousands are deceived therewith,
and by small yieldings at first, at length are completely overthrown.
An especial point of wisdom it is to duly consider our own folly and
weakness together with the devil's craft and power, how in ourselves
(without this armour) there is no comparison between us and our
enemies: yea, also to consider the nature of sin, and our proneness
thereto; that so we may resolutely set ourselves against all
temptations, not yielding any whit at all to any. Who almost finds not
by woeful experience that a little yielding has caused a great
overthrow?
§ 8. Of the Evil Day
The time against which the aforementioned armour is prepared is
next to be handled. It is here termed the evil day. By evil is meant not
so much sin as trouble; and day is put for any continuance of time.
Some take the evil day for the whole time of a man's life, yea, for the
continuance of this world, all which time Satan assaults us, but no
longer.
This I take to be too large an extent of this phrase, for in the original
there is to each word adjoined an article, that day, that evil day,
which implies some set and distinct time; wherefore others restrain
it to the day of a man's death: but that I take to be too strict a
restraint: there are many other days and times wherein use is to be
made of armour. Wherefore, in the mean between both, I expound
the evil day to be that time wherein Satan shall any way set upon us
and assault us, whether by outward afflictions or otherwise. All his
temptations tend to evil; and therefore, the time wherein he assaults
us may well be termed an evil day.
Question: When comes that day?
Answer: It is no more known beforehand than the day of death or the
day of judgement. Whenever the Lord lets loose the reins to Satan,
then is that evil day. That time wherein the Devil deprived Job of all
he had, smote his body with sore boils, vexed him by his wife and
friends, were evil days to Job.
§ 9. Of Satan's Being Loose
In that the Apostle tells us of an evil day, he implies
There are times appointed wherein the Devil shall be let loose, and
have liberty to assault us. This the Apostle expressly foretold, saying,
"There shall come perilous times." Mark the answer that was made to
the souls under the altar, "That they should rest until their brethren
who should be killed as they were, were fulfilled." Thereby is
declared, that as they who were dead had their evil days, so the living
should have their evil days. The Apostle makes a necessity hereof,
and puts a must unto it, saying; "We must through many afflictions
enter into the Kingdom of God." As there are common times of trial
for whole Churches, so for particular persons. There is little reason
for anyone to doubt hereof, but it is a point of good wisdom for all to
look for it. For who is there that has not felt some experience hereof,
and by his own experience can verify the truth of this point?
The Lord will have all his tried: for so is His own power, mercy, and
wisdom the more manifested in His Saints; and so are His enemies
the more confounded. Besides, the Lord will hereby make a
difference between His Church here on earth and in Heaven.
Be not secure, as if no evil day could or would come: this is a most
dangerous conceit, whereby the Devil gets great advantage, for thus
he suddenly surprises many: and yet it is the conceit of too too many;
In their peace and prosperity, they think there shall be no alteration,
they shall never be moved: not only careless worldlings, but
oftentimes God's children fall into this conceit, as David. Take heed
hereof, though for a while we think all well, yet always it shall not be
so: the evil day comes sooner upon some; later upon others; longer it
tarries with some, shorter with others, yet it comes upon all: though
it be uncertain when it comes, and how long it tarries, yet most
certain it is that it will come.
§ 10. Of Preparation Against Trial
As another use of this, note the next point, for in regard hereof the
Apostle counsels us to prepare against it: yea, he mentions the evil
day, as a motive to make us watchful and careful to arm ourselves
against it. Now then, in that he bids us take armour, that we may
stand in the evil day, his counsel is that
Preparation must be made beforehand, against the time of trial. The
care which Job had for his children beforehand, must we have for
ourselves. It would seem that he himself looked for the evil days that
came upon him: for he says; "The thing which I greatly feared has
come upon me," etc. And this was what made him so well endure
such sore assaults. Very careful was Christ in preparing the disciples
against his departure, because he knew there were evil days coming
upon them. The last petition of the Lord's Prayer tends to this
purpose.
If preparation is not made beforehand, we may suddenly be
surprised and overcome, like the people of Laish. But if we are well
prepared, we may well be more secure.
What is likely to be the outcome for those who put the evil day far
away from them, and never think of resisting the evil one until he
sets upon them? Many thus plunge themselves into much misery.
The children of this world are in this respect wiser than many
Christians: for they use in times of peace to have their trainings,
musterings, tiltings, and many other martial exercises, that thus they
may be beforehand prepared for war.
Let us in the time of our greatest tranquillity meditate on the evil to
come: and for our help herein, observe what evil falls upon others,
and consider the like or worse might have befallen, or may
afterwards befall us: and therefore thoroughly examine ourselves,
and search what faith, what hope, what righteousness, what
sincerity, what other good and needful graces we have in us, that we
be not found wanting in our armour when the Devil comes to assault
us.
Hitherto of the first branch, concerning the end of arming ourselves.
§ 11. Of the Multitude of Trials
The second follows, wherein the circumstance of Time is first laid
down, and first to be handled: It is in these words, "having done all
things"; that is, having well passed over all those challenges,
whereunto you shall be brought, and well acquitted yourselves.
Here first the Apostle implies that
Many trials are to be undergone, many assaults to be withstood,
before we can look to be free and safe. Through many afflictions, we
must enter into the Kingdom of God. Many are the troubles of the
righteous. This was presented to us in Christ our head, and in all His
faithful members in all ages, in Patriarchs, Prophets, Apostles, etc.
The ancient Jews were a special type hereof. Canaan, a place of rest
and quiet, was promised to them; but before they entered into it,
they went into Egypt, and were there bondsmen; from thence they
came into the Wilderness, where they were brought to many straits
and difficulties; and lastly, many sore battles fought, before they
could have rest in Canaan.
This partly arises from God's good and wise ordering of matters to
His own glory, and His children's good: and partly from Satan's
insatiable cruelty, who never thinks he has assaulted enough, so long
as a Christian soldier stands: It was a sore blow he gave Job when he
deprived him of all his goods and children; a blow that might have
struck another down, yea, stark dead: but because he stood stoutly,
he lent him another blow, which was much sorer; yea, still he laid on
with all his might, till God would suffer him to strike no longer. The
like insatiableness is manifested in his instruments: Instance Saul's
pursuing of David, and the Pharisees persecuting of Christ: they were
never satisfied.
Think not the Christian combat ended when some few battles are
fought, and that you are now out of all danger, because through
God's mercy and power you have hitherto been delivered; rather
expect and prepare for more. No doubt but Peter thought himself
safe enough, when one maid who would have betrayed him was gone
away: but we read that a second came to him, yea others also.
Wherefore, so long as Satan has liberty, (which will be so long as we,
or any other man lives in this world) let us be watchful, and still
prepared for many assaults one after another. Many stout victorious
monarchs have been overthrown, because after a conquest they
feared no fresh assault, and so have been suddenly surprised. It
would seem that Belshazzar was so overtaken, because the same day
that he made his royal feast, he himself was slain, and his kingdom
taken by Darius.
[Use 2] Many think, that by reason of those many assaults which the
Devil makes against them, and the many trials whereunto they are
brought, God has utterly forsaken them, and given them over to the
power of their enemies; this then may serve for their comfort, and as
a prop to uphold them, that God does thus order the estate of His
children, that many things must be done and finished before we can
look for rest.
§ 12. Of Holding Out
The word which the Apostle uses to set down the time of conquest is
a word of perfection and implies a full and final ending of a matter:
to it, he adds a very general particle, all; whereby he teaches us that,
It is not sufficient to begin the fight well and make a good onset, nor
yet to hold out the brunt of some assaults, but all, however many and
of whatever kind, must be held out; all must be finished before we
can look for victory. He that says all, excepts not any at all. This
perfect finishing of all is what the Apostle so earnestly exhorts the
Hebrews to and plainly tells them, that yet longer they were to
endure, because they had not resisted unto blood, and therefore not
finished all. In this respect, says Saint James, "Let patience have her
perfect work." This was Christ's care, to finish all; therefore, when he
was going to his triumph, he said, "I have finished the work," etc.,
and again, "It is finished." So the Apostle (who would have us follow
him, as he followed Christ) "I have fought a good fight, and have
finished my course."
The promises of reward are restrained to this condition, "He that
endureth to the end shall be saved. Be thou faithful unto death, and I
will give thee the crown of life." To all those seven Churches of Asia,
to which Christ wrote, he promised a reward, but with a proviso of
overcoming. He that prevails in some conflicts, and is at length
overthrown, cannot properly be said to overcome: so that all which is
done, is in vain, if all be not done. For mark what the Lord says; "If
any man draws back, my soul shall have no pleasure in him." Saul
fought many of the Lord's battles valiantly; but he withdrew himself,
and the Lord forsook him, so as at length he was overthrown. Was
not the glory of all the former victories utterly dashed hereby? Did
not the Philistines as much (if not more so) insult over him? So will
the Devil.
Be careful to add constancy to courage if you desire the crown of
conquest; and though you have done many things, yet give not over
so long as there remains anything to be done. Do not so much
consider what conflicts have been endured as how many are yet still
to be endured. Regard what is to come, rather than what is past. This
was Saint Paul's mindset. Many in all ages, who have done many
things, have lost the crown of glory because they have not done all. I
wish the times and ages wherein we live did not afford so many
examples of backsliding as they do. Many have fallen, more are likely
to fall: the times are evil, men are weak, all of us prone to faint.
§ 13. Of the Issue of Constancy
Yet for our encouragement, note the last word of this verse, "to
stand," wherein the second branch of the end here propounded is
laid down. To stand, in this place, is a note of victory; it implies that
Satan, notwithstanding all his power, malice, subtlety, fury,
diligence, and the like, cannot overthrow those that are well-armed;
but as conquerors, when all the conflicts are ended, they shall stand
safe and sure, even the last in the field. It is here added as the issue
of the former point, as if he should have said; "If manfully you
withstand your enemies, at length you shall stand as conquerors over
them." The point here to be noted is this, that courage and constancy
bring assured conquest and victory. The promises before mentioned
intimate as much. That which Saint James lays down as the issue of
resisting the Devil is in effect the very same which is here laid down.
There it is said; the Devil will flee; here, we shall be able to stand:
The Devil's flight and our standing both imply a conquest. This was
the end which we know the Lord made at the end of Job's patience.
Hence it is that the Apostle counts the man blessed that endures
temptation.
God's honor is otherwise impeached if those who finish all are not
crowned as conquerors: of all men, Christ's soldiers are otherwise the
most miserable. Where then is the privilege of enduring? Wherein
lies the difference between those who fight under Christ's banner and
others, if not in prevailing? For the time, Christ's soldiers are
commonly much more sorely assaulted. But herein consists the
difference, that they are never forsaken, that the Lord will give a
good issue; that though they are brought unto temptation, yet they
are never cast into it: "For the rod of the wicked shall not rest on the
lot of the righteous."
In all conflicts, have an eye to this end; though your enemies be
many and fierce, yet fear not, you shall stand when they shall flee.
Patiently wait, and faint not. "He that believeth shall not make
haste:" for God, who alone can end the fight, stands by: he orders all
the assaults, for number, measure, kind, continuance, and every
other circumstance; and knows when and how to determine all.
Therefore, courageously withstand your enemies, that you may
victoriously stand. For to give no place to the devil is to overcome the
devil.
The Second Treatise
Of the Particular Pieces of Armour.
The First Part.
The Duty of Those Who Have These Pieces.
Stand therefore, having your loins girt, &c. - Ephesians 6:14
§. 1. Of the Coherence.
Unto the aforementioned general direction, the Apostle adds a
particular exemplification of the same, distinctly setting down
certain special graces by which, as with pieces of armour, we may
stand fast. This exemplification is set forth in the form of an
exhortation, wherein note,
1. The duty to which he exhorts.
2. The means and manner how it is to be performed.
The duty is in this word: stand. Though this word is the same as that
which immediately before is set down, yet it is not of the same mood,
nor of the same tense. That was a standing after the battle is ended,
and so a word of conquest; this is a standing in the battle, and so a
word of conflict. This is of the imperative mood and implies a duty;
and not one duty only, but many duties: for it is a metaphorical word
taken from soldiers, and according to the diverse acceptation of the
metaphor, it implies diverse duties.
§. 2. Of a Soldier's Standing
1. A soldier-like courage: for as white-livered, fresh-water, faint-
hearted soldiers are ready upon every brunt to yield and run
away, so valiant courageous soldiers stand stoutly against every
brunt; and will rather stand and die, then stir and yield.
2. A settled abiding in one's proper place, or standing in his rank,
neither straggling abroad nor going into any other's place.
Experienced soldiers well know what a safeguard it is to have the
ranks well kept, and therefore will not step aside.
3. A watchfulness opposed to luskishness and sluggishness: a
heavy-headed, idle, luskish soldier, is ever ready to lie down, like
a tired ox or horse; but a wise watchful soldier stands to receive
his enemy whenever he makes any assault.
4. Perseverance with armour still on the back: faint-hearted weak
soldiers being loath long to bear the burden of their armour, will
oft put it on and off; when a skirmish is past, off goes the
armour, and so is laid aside till they be forced again to put it on.
But old well-experienced soldiers stand still with their armour,
looking for a fresh assault, and for more conflicts.
§. 3. Of Christian Valour
1. We must be of a valorous courageous mind against all our
enemies, standing stoutly against them, and bidding defiance to
them all, even as David stood against Goliath. How needful this
is in war against flesh and blood, appears by God's earnest
urging of it to Joshua. But much more needful it is in war
against spirits.
For they, though bold enough, yet are daunted with the stout
standing of Christ's soldiers; but heartened with timorousness.
Besides, the courage of some valorous soldiers adds spirits to all their
fellows.
That we may with courage stand against our enemies, observe these
and such like grounds of encouragement:
1. That the Lord is with us, and will not fail us.
2. That we fight in his name and power, but our enemies in their
own.
3. That our battle is most just, and we fight in a just cause.
4. That we fight with enemies spoiled, whose weapons are blunted,
whose power is limited.
5. That we have the promise of victory, and so are sure not to be
overcome.
§. 4. Of Keeping Our Rank
We must be careful to abide in the place where our Lord has set us.
For this, know that we have a dual calling, one general, as we are
Christians, and the other particular, as we are distinguished in the
Church, Commonwealth, or Family. Accordingly, these two points
are to be observed:
1. That we remain steadfast in the true Church where the Lord's
banner is displayed: that we retain our profession, and not start
from it for gain as Demas, or due to persecution, as those who
forsook Paul. Straggling soldiers lose the succour of their
Captain and the help of their fellow soldiers. Such stragglers
from Christ's armies are separatists, heretics, time-servers, and
all revolters.
2. That we be conscientious and diligent in the various functions of
our particular callings: as in the Commonwealth, Kings, Judges,
Justices, all Magistrates, all Subjects also, all of any Office,
Trade, &c. In the Church, Ministers, other Church Officers, and
people. In the Family, Masters and Servants, Husbands and
Wives, Parents and Children. For this end, particular duties are
prescribed to particular functions in God's word. Many weighty
reasons there are to urge this:
1. God has appointed to everyone his distinct place. Now, it
was the commendation of Christ, and of Moses, that they
were faithful to Him who appointed them.
2. Everyone shall be called to account for those duties which
belong to his particular calling; according to that which was
said to the Steward, "Give an account of thy stewardship."
Luke 16:2.
3. The order in which everyone is set is the very beauty of the
Church, and of the body of Christ: as the several places of
several members are the grace of a natural body; yes, this
order is the strength of the Church, as in an army: in this
respect, the Apostle says that the body of Christ is fitly
joined together and firmly compacted.
4. The graces which God bestows on us, such as faith, love,
obedience, patience, wisdom, &c., are best exercised and
manifested in our particular callings.
5. In our proper distinct places, we have the Lord's promise of
protection, but not out of them. Many judgements have God
executed on busybodies that entered upon others' places;
instance Korah and his conspiracy, Absalom, Uzziah, &c
Wherefore, we are to take good notice of our particular places,
and of the particular duties belonging unto them, and both pray
and labour for skill and ability to perform them. It is the wisdom
of the prudent to understand his way.
§. 5. Of Watchfulness
We must be watchful, and stand upon our defence against our
enemy; he, as a thief, will suddenly set upon us; coming when
we are not aware of him. For the better performance of this duty,
we must take heed of such things as may breed in us a spiritual
slumbering and drowsiness, such as earthly delights and
pleasures, worldly cares, &c. Those who wish to watch must be
sober.
§. 6. Of Perseverance
We must persevere and continue in well employing the graces of
God's Spirit for our defence: thus may we better stand in the
spiritual combat than in our outward bodily fight: for our bodies
have need to have the armour put off, for their ease and
refreshing; but our souls have no such need. The armour of God
is not burdensome to the spirit. Of this duty, I spoke more fully
in the 12th section of the fourth part.
Thus much for the duties which this first word stand implies.
The Second Part.
The Kinds of the Pieces of Armour Prescribed.
§. 1. Of the Several Pieces of the Armour of God in General.
The next point concerns the means or manner of standing, in the
words following, having your loins girt, &c.
In verses 14, 15, 16, and 17, there are six several graces of the
Spirit, compared to six different pieces of armour, which are
special means to make us stand fast. They are these:
1. Verity. Compared to a Girdle.
2. Righteousness. Compared to a Breastplate.
3. Patience. Compared to Shoes.
4. Faith. Compared to a Shield.
5. Hope. Compared to an Helmet.
6. Word of God. Compared to a Sword.
From this particular enumeration of these several graces and
pieces of armour, I will deliver three or four general
observations, and then distinctly handle them one by one, as
they lie in order.
§. 2. Of Defending Ourselves
Most of these several pieces, even all of them but one, are
defensive; that one which is offensive, namely the Word of God,
compared to a sword, is also defensive, as well as the rest:
whereby it is intimated that,
[Use] We that are Christians must rather seek to defend
ourselves than annoy others. This was represented in the
combat which our Lord fought with the devil: For Christ was led
by the Spirit into the wilderness, and being there, the tempter
came first unto him, and first set upon him: here we see that
there was a necessity to move Christ to fight, and that in a
double respect. First, in that he was brought into the lists.
Secondly, that being there, he was assaulted. In this fight, Christ
especially aimed to defend himself and to repel his adversary's
weapons. Therefore, all his answers are framed directly
according to Satan's objections. The like we may observe in his
conflicts with the instruments of Satan, the Scribes, Pharisees,
Herodians, etc., as also in those conflicts, which his Prophets,
Apostles, and other Saints have had with Satan and his
instruments.
Hereby we see that we fight in a just quarrel: for what juster
cause can there be, then for a man to defend himself and his
own right?
Object. But defendants are oft in the greatest blame.
Answ. True, when they keep men from their own right, and
make them recover it by force. But we keep nothing from Satan
which is his due: he seeks to get those from Christ, whom Christ
has dearly bought, even with the price of his own blood. It is
therefore a diabolical property to raise unjust quarrels and by
force to seek to wring from any that which he has no right to. If
we be thus set upon, lawfully we may defend ourselves, and with
confidence call for God's aid, yea also in faith depend upon him.
§. 3. Of Resisting
One offensive weapon, the Word of God, which is a Sword, is put
into our hands, so that just occasion being offered, we may and
ought to do our best to repel and drive away the devil, and his
instruments. Hereof I shall speak more largely at the beginning
of verse 17.
§. 4. Of Standing at Defiance
Every part and piece of this Armour is for the forepart of a man,
not a piece for his back or hindparts. What does this imply, but
that we should always stand against our enemies face to face,
and never show them our backs, never fly from them? But have
Nehemiah's holy resolution, and say, should such as we fly?
Often we are stirred up to fight, wrestle, stand, resist, etc., never
persuaded in the whole book of God to fly, that is, to yield the
victory unto Satan. We may wisely avoid his temptations and not
yield to them when by them he seeks to draw us from the service
of our Lord to his slavery; and thus, we are commanded to flee
from idolatry, to flee from the lusts of youth, etc. But timorously
to cease from resisting temptations and withstanding the Devil
is dangerous to ourselves and dishonorable to God; it makes
Satan even insult over God Himself, whose soldiers we are, and
get great advantage against us; for flying from God whom have
we to fly unto? Being out of God's protection, the Devil will soon
make prey of us. Let us not think that if we yield the field, the
Devil will be contented: It is not the glory of conquest that he
seeks so much as our destruction: He seeks whom to devour.
§. 5. Of the Sufficiency of Our Armour
In this particular enumeration of these several pieces, I find a
Christian soldier armed from top to toe: for here is a Helmet for
his head and face, a Breastplate, together with the tassets and
cuisses, from neck to middle, and from thence to the knees; a
Girdle to knit them together; greaves 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 term it whole armour.
[Use 1] So whole and complete is this armour, as we need seek
for no other to add to it, or to cover it over. As it is madness to
reject this, and trust to the clout and paper armour of Papists
and worldlings, so it is childishness and mere folly to cover this
whole armour over with any other, and so needlessly clog the
soul; yea, it is derogatory to God's honour and wisdom, and a
degree of presumption. Such are they as acknowledge and
believe that the word of God is perfect, and yet think it no harm
to have human traditions added thereto; or that Christ only is
able to save, and yet the help of Saints to do no harm; or that
faith only is sufficient for justification, and yet no hurt to join
works also with faith, in the office of justifying a sinner, etc.
[Use 2] Let our care be to be armed with this whole armour, and
every piece of it, and so we may well content ourselves
therewith. Boldly may we defy our enemies having it on, and not
fear what they can do unto us. These uses have been largely
handled, so as I need not now further insist upon them.
The Third Part
Girdle of Truth.
"Having your loins girt about with Truth." Ephes: 6. 14.
§. 1. Of the Diverse Kinds of Truth
The first piece of spiritual armour here in order set down by the
Apostle is truth. In handling this, I will show, first, what truth is
here meant. Secondly, how fitly it is compared to a girdle.
Thirdly, what account is to be made of it. Fourthly, what wiles
the devil has to wrest it from us.
For the first, there is in man a four-fold truth:
1. Of judgement. 2. Of heart. 3. Of speech. 4. Of action.
Truth of judgement is when a man's judgement agrees with
God's word, which is the touchstone of truth: so that the
principles of the religion which he professes, and his opinion
concerning the same, are grounded thereon, and may be
warranted thereby. When the understanding of man, being
enlightened by God's Spirit, and informed by His word, remains
settled and established in that doctrine which the word of God
teaches, then there is truth in his judgement. This truth was it
for which Saint Peter commended the distressed Jews to whom
he wrote, and which Saint Paul exhorted the Ephesians to
follow. This is opposed to error.
Truth of heart is the singleness and sincerity thereof, whereby a
man seeks to approve himself unto God, the searcher of all
hearts, and to be accepted by Him. This is that truth in the
inward affection which God loves, and with which Hezekiah
comforted himself, yea, which he pleaded before the Lord when
he had received a sentence of death. This is opposed to
hypocrisy.
Truth of speech is an agreement of the word of a man's mouth
both with his mind and also with the matter which he utters.
This is it, to which we are exhorted in Ephesians 4:25, "speak the
truth." And which the Apostle often affirms of himself. This is
opposed to lying when a man speaks against his mind and
conscience, and to falsehood when a man speaks contrary to the
thing itself.
Truth of action is a plain, faithful, and honest dealing in all
things, whether we have to do with God or man; when men
neither make a show of doing that which indeed they do not, or
of doing it otherwise than they do. This truth was in Nathanael,
in which respect Christ called him an Israelite indeed, in whom
there is no deceit. This is opposed to dissimulation and deceit.
§. 2. What Kind of Truth Is Here Meant
Some apply the truth here mentioned to doctrine and religion,
as if only the soundness of it were meant; others restrain it to
the uprightness and sincerity of our hearts and affections; others
understand it of the truth of our words and speeches; and others
expound it of the purity and innocence of our practice and
carriage.
But whoever excludes any of these forenamed branches of truth
comes (as I take it) short of the Apostle's meaning; all of them
must concur to make up the strength and beauty of this girdle.
For truth is a general property, which, like salt, seasons
everything and makes it savoury to God and man: the whole
lump must be leavened with it, I mean the whole man
throughout, his opinion, his affection, his communication, his
conversation.
1. Truth of judgement is the ground of all the rest: for though
our hearts be never so sincere, our speeches never so true,
our actions never so plain, yet if in judgement we be misled,
all is but as straw and stubble, which when it comes to the
fire of trial, will soon be consumed. It seems that before
Paul was instructed in the truth of the Gospel, he had a kind
of truth in his heart, for he was zealous towards God; yea
also in his speeches and actions, for he was unrebukable
concerning the righteousness which is in the Law; yea, he
thought in himself he ought to do what he did. He had not a
double heart, a double tongue; he pretended not what he
never intended; yet because he lacked truth in judgement,
all was but dross, and loss unto him.
2. To truth of judgement, must truth of heart be added, or else
notwithstanding the soundness of doctrine which we
profess, we make ourselves odious and abominable to God.
For God gave man but one single simple heart; if any have a
heart and a heart, the Devil has given him a double heart; it