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, fainthearted 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