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EPHESIANS vi. 14-
"Stand therefore, having girded your loins
with truth, and having on the breastplate of
righteousness; and having shod your feet with
the preparation of the gospel of peace; withal
taking up the shield of faith, wherewith ye
shall be able to quench all the fiery darts of
the evil one. And take the helmet of
salvation, and the sword of the Spirit, which
is the word of God."
"HAVING girded your loins," saith he,
"with truth." What can be the meaning of
this? I have stated in the preceding
discourse, that he ought to be lightly
accoutered, in order that there should be no
impediment whatever to his running.
"And having on," he continues, "the
breastplate of righteousness." As the
breastplate is impenetrable, so also is
righteousness, and by righteousness here he
means a life of universal virtue. Such a life
no one shall ever be able to overthrow; it is
true, many wound him, but no one cuts through
him, no, not the devil himself. It is as
though one were to say, "having righteous deeds
fixed in the breast "; of these it is that
Christ saith, "Blessed are they that hunger
and thirst after righteousness; for they shall
be filled." (Matt. v. 6.) Thus is he
firm and strong like a breastplate. Such a man
will never be put out of temper.
"And having shod your feet with the preparation
of the gospel of peace." It is more uncertain
in what sense this was said. What then is its
meaning? They are noble greaves, doubtless,
with which he invests us. Either then he means
this, that we should be prepared for the
gospel, and should make use of our feet for
this, and should prepare and make ready its way
before it; or if not this, at least that we
ourselves should be prepared for our departure.
"The preparation," then, "of the gospel of
peace," is nothing else than a most virtuous
life; according to what the Prophet saith.
"Thou wilt prepare their heart, thou wilt
cause thine ear to hear." (Ps. x. 17.)
"Of the gospel," he says, "of peace," and
with reason; for inasmuch as he had made mention
of warfare and fighting, he shows us that this
conflict with the evil spirits we must needs
have: for the gospel is "the gospel of
peace"; this war which we have against them,
puts an end to another war, that, namely,
which is between us and God; if we are at war
with the devil, we are at peace with God.
Fear not therefore, beloved; it is a
"gospel," that is, a word of good news;
already is the victory won.
"Withal taking up the shield of faith."
By "faith" in this place, he means, not
knowledge, (for that he never would have ranged
last,) but that gift by which miracles are
wrought. And with reason does he term this "
'faith' a shield"; for as the shield is put
before the whole body, as if it were a sort of
rampart, just so is this faith; for all things
yield to it.
"Wherewith ye shall be able," saith he, "to
quench all the fiery darts of the evil one."
For this shield nothing shall be able to
resist; for hearken to what Christ saith to
His disciples, "If ye have faith as a grain
of mustard seed, ye shall say unto this
mountain, Remove hence to yonder place, and it
shall remove." (Matt. xvii. 20.) But
how are we to have this faith? When we have
rightly performed all those duties.
"By the darts of the evil one," he means,
both temptations, and vile desires; and
"fiery," he says, for such is the character
of these desires. Yet if faith can command the
evil spirits, much more can it also the passions
of the soul.
"And take the helmet," he continues, "of
salvation," that is, of your salvation. For
he is casing them in armor.
"And the sword of the Spirit, which is the
word of God." He either means the Spirit,
or else, "the spiritual sword ": for by this
all things are severed, by this all things are
cleft asunder, by this we cut off even the
serpent's head.
Ver. 18, 19, 20. "With all prayer
and supplication," saith he, "praying at all
seasons in the Spirit, and watching thereunto
in all perseverance and supplication for all the
saints; and on my behalf that utterance may be
given unto me, in opening my mouth to make known
with boldness the mystery of the gospel, for
which
I am an ambassador in chains, that in it I may
speak boldly, as I ought to speak."
As the word of God has power to do all things,
so also has he who has the spiritual gift. "
For the word of God," saith he, "is
living, and active and sharper than any
two-edged sword." (Heb. iv. 12.) Now
mark the wisdom of this blessed Apostle. He
hath armed them with all security. What then is
necessary after that? To call upon the King,
that He may stretch forth His hand. "With
all prayer, and supplication, praying at all
seasons in the Spirit"; for it is possible
"to pray" not "in the Spirit," when one
"uses vain repetitions" (Matt. vi. 7);
"and watching thereunto," he adds, that is,
keeping sober; for such ought the armed
warrior, he that stands at the King's side,
to be wakeful and temperate:-"in all
perseverance and supplication for all the
saints; and on my behalf that utterance may be
given unto me in opening my mouth." What
sayest thou, blessed Paul? Hast thou, then,
need of thy disciples? And well does he say,
"in opening my mouth." He did not then study
what he used to say, but according to what
Christ said, "When they deliver you up, be
not anxious how or what ye shall speak: for it
shall be given you in that hour what ye shall
speak" (Matt. x. 19): so truly did he do
everything by faith, everything by grace.
"With boldness," he proceeds, "to make
known the mystery of the Gospel"; that is,
that I may answer for myself in its defense, as
I ought. And art thou bound in thy chain, and
still needest the aid of others? Yea, saith
he, for so was Peter also bound in his chain,
and yet nevertheless "was prayer made earnestly
for him." (Acts xii. 5.) "For which I
am an ambassador in chains, that in it I may
speak boldly, as I ought to speak"; that is,
that I may answer with confidence, with
courage, with great prudence.
Ver. 21. "But that ye also may know my
affairs, how I do, Tychicus, the beloved
brother and faithful minister in the Lord,
shall make known to you all things."
As soon as he had mentioned his chains, he
leaves something for Tychicus also to relate to
them of his own accord. For whatever topics
there were of doctrine and of exhortation, all
these he explained by his letter: but what were
matters of bare recital, these he entrusted to
the bearer of the letter. "That ye may know my
affairs," that is, may be informed of them.
This manifests both the love which he
entertained towards them, and their love towards
him.
Ver. 22. "Whom I have sent unto you,"
saith he," for this very purpose, that ye may
know our state, and that he may comfort your
hearts."
This language he employs, not without a
purpose, but in consequence of what he had been
saying previously; "having girded your loins,
having on the breastplate," &c., which are a
token of a constant and unceasing advance; for
hear what the Prophet saith," Let it be unto
him as the raiment wherewith he covereth
himself, and for the girdle wherewith he is
girded continually" (Ps. cix. 19); and
the Prophet Isaiah again saith, that God hath
"put on righteousness as a breastplate"
(Isa. lix. 17); by these expressions
instructing us that these are things which we
must have, not for a short time only, but
continually, inasmuch as there is continual need
of warfare. "For it is said the righteous are
bold as a lion." (Prov. xxviii. 1.) For
he that is armed with such a breastplate, it
cannot be that he should fear the array that is
against him, but he will leap into the midst of
the enemy. And again Isaiah saith, "How
beautiful are the feet of him that bringeth good
tidings." (Isa. lii. 7.) Who would not
run, who would not serve in such a cause; to
publish the good tidings of peace, peace between
God and man, peace, where men have toiled
not, but where God hath wrought all?
But what is the" preparation of the Gospel"?
Let us hearken to what John saith, "Make ye
ready the way of the Lord, make His paths
straight." (Matt. iii. 3.) But again
there is need also of another "preparation"
after baptism, so that we may do nothing
unworthy of "peace." And then, since the
feet are usually a token of the way of life,
hence he is constantly exhorting in this
language, "Look, therefore, carefully how ye
walk." (Eph. v. 15.) On this account,
he would say, let us exhibit a practice and
example worthy of the Gospel; that is, make
our life and conduct pure. The good tidings of
peace have been proclaimed to you, give to these
good tidings a ready way; since if ye again
become enemies, there is no more "preparation
of peace." Be ready, be not backward to
embrace this peace. As ye were ready and
disposed for peace and faith, so also continue.
The shield is that which first receives the
assaults of the adversary, and preserves the
armor uninjured. So long then as faith be right
and the life be right, the armor remains
uninjured.
He discourses, however, much concerning
faith, but most especially in writing to the
Hebrews, as he does also concerning hope.
Believe, saith he, in the good things to
come, and none of this armor shall be injured.
In dangers, in toils, by holding out thy hope
and thy faith to protect thee, thou wilt
preserve thy armor uninjured. "He that cometh
to God must believe that He is, and that He
is a rewarder of them that seek after Him."
(Heb. xi. 6.) Faith is a shield; but
wherever there are quibbles, and reasonings,
and scrutinizings, then is it no longer a
shield, but it impedes us. Let this our faith
be such as shall cover and screen the whole
frame. Let it not then be scanty, so as to
leave the feet or any other part exposed, but
let the shield be commensurate with the whole
body.
"Fiery darts." For many doubtful reasonings
there are, which set the soul, as it were, on
fire, many difficulties, many perplexities,
but all of them faith sets entirely at rest;
many things does the devil dart in, to inflame
our soul and bring us into uncertainty; as, for
example, when some persons say, "Is there
then a resurrection?" "Is there a
judgment?" "Is there a retribution?" "But
is there faith?" the apostle would say, "thou
shalt with it quench the darts of the devil.
Has any base lust assaulted thee? Hold before
thee thy faith in the good things quenched, and
others not. Hearken to what Paul saith,
"For I reckon that the sufferings of this
present time are not worthy to be compared with
the glory that shall be revealed to us-ward."
(Rom. viii. 18.) Seest thou how many
darts the righteous quenched in those days?
Seemeth it not to thee to be "fiery darts,"
when the patriarch burned with inward fire, as
he was offering up his son? Yea, and other
righteous men also have quenched "all his
darts." Whether then they be reasonings that
assault us, let us hold out this; or whether
they be base desires, let us use this; or
whether again labors and distresses, upon this
let us repose. Of all the other armor, this is
the safeguard; if we have not this, they will
be quickly pierced through. Withal," saith
he, "taking up the shield of faith." What is
the meaning of "withal"? It means both "in
truth," and "in righteousness," and "in the
preparation of the gospel "; that is to say,
all these have need of the aid of faith.
And therefore he adds further, "and take the
helmet of salvation"; that is to say, finally
by this shall ye be able to be in security. To
receive the helmet of salvation is to escape the
peril. For as the helmet covers the head
perfectly in every part, and suffers it not to
sustain any injury, but preserves it, so also
does faith supply alike the place of a shied,
and of a helmet to preserve us. For if we
quench his darts, quickly shall we receive also
those saving thoughts that suffer not our
governing principle to sustain any harm; for if
thee, the thoughts that are adverse to our
salvation, are quenched, those which are not
so, but which contribute to our salvation, and
inspire us with good hopes, will be generated
within us, and will rest upon our governing
principle as a helmet does upon the head.
And not only this, but we shall take also "the
sword of the Spirit," and thus not only ward
off his missiles, but smite the devil himself.
For a soul that does not despair of herself,
and is proof against those fiery darts, will
stand with all intrepidity to face the enemy,
and will cleave open his breastplate with this
very sword with which Paul also burst through
it, and "brought into captivity his devices"
(2 COR. x. 5); he will cut off and
behead the serpent.
"Which is the word of God."
By the "word of God" in this place, he means
on the one hand the ordinance of God, or the
word of command; or on the other that it is in
the Name of Christ. For if we keep his
commandments, by these we shall kill and slay
above all things they stand in need of God; for
what does he say?
"With all prayer and supplication," he says,
these things shall be done, and ye shall
accomplish all by praying. But when thou
drawest near, never ask for thyself only: thus
shalt thou have God favorable to thee.
"With all prayer and supplication, praying at
all seasons in the Spirit, and washing
thereunto in all perseverance for all the
saints." Limit it not, I say to certain
times of the day, for, hear what he is saying;
approach at all times; "pray," saith he,
"without ceasing." (1 Thess. v. 17.)
Hast thou never heard of that widow, how by her
importunity she prevailed? (Luke xviii.
1-7.)
Hast thou never heard of that friend, who at
midnight shamed his friend into yielding by his
25-30), how by the constancy of her
entreaty she called forth the Lord's
compassion? These all of them gained their
object by their importunity "Praying at all
seasons," saith he, "in the Spirit."
That is to say, let us seek for the things
which are according to God, nothing of this
world, nothing pertaining to this life.
Therefore, is there need not only that we
"pray without ceasing," but also, that we
should do so "watching;-and watching,"
saith he, "thereunto." Whether he is here
speaking of vigils; or of the wakefulness of the
soul, I admit both meanings. Seest thou how
that Canaanitish woman watched unto prayer? and
though the Lord gave her no answer, nay, even
crumbs which fall from their masters' table"
(Matt. xv. 27), and desisted not until
she obtained her request How, too, did that
widow cry, and persist so long, until she was
able to shame into yielding that ruler, that
neither feared God, nor regarded man (Luke
xviii. 1-7)? And how, again, did the
friend persist, remaining before the door in the
dead of night, till he shamed the other into
yielding by his importunity, and made him
arise. (Luke xi. 5-8.) This is to be
watchful.
Wouldest thou understand what watchfulness in
prayer is? Go to Hannah, hearken to her very
words, "Adonai Eloi Sabaoth." (1 Sam.
i. II.) Nay, rather, hear what preceded
those words; "they all rose up," says the
history, "from the table" (I Sam. i.
9), and she, forthwith, did not betake
herself to sleep, nor to repose. Whence she
appears to me even when she was sitting at the
table to have partaken lightly, and not to have
been made heavy with viands. Otherwise never
could she have shed so many tears; for if we,
when we are fasting and foodless, hardly pray
thus, or rather never pray thus, much more
would not she ever have prayed thus after a
meal, unless even at the meal she had been as
they that eat not. Let us be ashamed, us that
are men, at the example of this woman; let us
be ashamed, that are suing and gasping for a
kingdom, at her, praying and weeping for a
little child. "And she stood," it says,
"before the Lord" (I Sam. i. 10); and
what are her words? "Adonai, Lord, Eloi
Sabaoth!" and this is, being interpreted,
"O Lord, the God of Hosts." Her tears
went before her tongue; by these she hoped to
prevail with God to bend to her request. Where
tears are there is always affliction also: where
affliction is, there is great wisdom and
heedfulness. "If thou wilt indeed," she
continues, "look on the affliction of thine
handmaid, and wilt give unto thine handmaid a
man child, then will I give him unto the Lord
all the days of his life." (I Sam. i.
II.) She said not, "for one year," or,
"for two," as we do;-nor said she, "if
thou wilt give me a child, I will give thee
money"; but, "I give back to Thee the very
gift itself entire, my first-born, the son of
my prayer." Truly here was a daughter of
Abraham. He gave when it was demanded of him.
She offers even before it is demanded.
But observe even after this her deep
reverence." Only her lips moved, but her
voice," it saith, "was not heard." (I
Sam. i. 13.) And thus does he who would
gain his request draw nigh unto God; not
consulting his ease, nor gaping, nor lounging,
nor scratching his head, nor with utter
listlessness.
What, was not God able to grant, even without
any prayer at all? What, did He not know the
woman's desire even before she asked? And yet
had He granted it before she asked, then the
woman's earnestness would not have been shown,
her virtue would not have been made manifest,
she would not have gained so great a reward. So
that the delay is not the result of envy or of
witchcraft, but of providential kindness. When
therefore ye hear the Scripture saying, that
"the Lord had shut up her womb" (ver. 5,
6), and that, "her rival provoked her
sore"; consider that it is His intention to
prove the woman's seriousness.
For, mark, she had a husband devoted to her,
for he said (ver. 8), "Am I not better to
thee than ten sons?" "And her rival," it
saith, "provoked her sore," that is,
reproached her, insulted over her. And yet did
she never once retaliate, nor utter imprecation
against her, nor say, "Avenge me, for my
rival reviles me." The other had children,
but this woman had her husband's love to make
amends. With this at least he even consoled
her, saying, "Am not I better to thee than
ten sons?"
But let us look, again, at the deep wisdom of
this woman. "And Eli," it says, "thought
she handmaid for a daughter of Belial, for out
of the abundance of my complaint and my
provocation have I spoken hitherto." (Ver.
16.) Here is truly the proof of a contrite
heart, when we are not angry with those that
revile us, when we are not indignant against
them, when we reply but in self-defense.
Nothing renders the heart so wise as
affliction; nothing is there so sweet as "godly
mourning." (2 COR. vii. 10.) "Out
of the abundance" saith she, "of my complaint
and my provocation have I spoken hitherto."
Her let us imitate, one and all. Hearken, ye
that are barren, hearken, ye that desire
children, hearken, both husbands and wives;
yes, for husbands, too used oftentimes to
contribute their part; for hear what the
Scripture saith, "And Isaac intreated the
Lord for Rebekah his wife, because she was
barren." (Gen. xxv. 21.) For prayer is
able to accomplish great things.
"With all prayer and supplication," saith he
"for all the saints, and for me," placing
himself last. What doest thou, O blessed
Paul, in thus placing thyself last? Yea,
saith he, "that utterance may be given unto
me, in opening my mouth, to make known with
boldness the mystery of the gospel, for which I
am an ambassador in chains." And where art
thou an ambassador? "To mankind," saith he.
Oh amazing lovingkindness of God! He sent
from Heaven in His own Name ambassadors for
peace, and lo, men took them, and bound them,
and reverenced not so much as the law of
nations, that an ambassador never suffers any
hurt. "But, however, I am an ambassador in
bonds. The chain lies like a bridle upon me,
restraining my boldness, but your prayer shall
open my mouth" in order that I may speak all
things I was sent to speak.
"But that ye also may know my affairs, how I
do, Tychicus, the beloved brother, and
faithful minister in the Lord, shall make known
to you all things." If" faithful," he will
tell no falsehood, he will in everything speak
the truth :-"whom I have sent unto you for
this very purpose, that ye might know our
state, and that he may comfort your hearts."
Amazing, transcendent affection I "that it
may not be in the power" he means, "of them
that would, to affright you." intimates as
much; that is, "may not suffer you to sink
under it." with faith from God the Father,
and the Lord Jesus Christ."
He invokes upon them, "peace and love with
faith." He saith well: for he would not that
they should have regard to bye by itself, and
mince themselves with those of a different
faith. Either he means this, or that above
described, namely, that they should have faith
also, so as to have a cheerful confidence of the
good things to come. The "peace" which is
towards God, and the "love." And if there
be peace, there will also be bye; if bye,
there will be peace also. "With faith,"
because without faith, love amounts to nothing;
or rather love could not exist at all without
it.
Ver. 24. "Grace be with all them that love
our Lord Jesus Christ in uncorruptness."
Why does he separate the two here, placing
"peace" by itself, and "grace" by itself?
"In uncorruptness," he concludes.
What is this "in uncorruptness"? It either
means, "in purity"; or else, "for the sake
of those things which are incorruptible," as,
for example, not in riches, nor in glory, but
in those treasures which are incorruptible. The
"in" means, "through." "Through
uncorruptness," that is, "through virtue."
Because all sin is corruption. And in the same
way as we say a virgin is corrupted, so also do
we speak of the soul. Hence Paul says,
"Lest by any means your minds should be
corrupted." (COR. xi. 3.) And again
elsewhere, he says, "In doctrine, showing
uncorruptness." For what, tell me, is
corruption of the body? Is it not the
dissolution of the whole frame, and of its
union? This then is what takes place also in
the soul when sin enters. The beauty of the
soul is temperance, and righteousness; the
heath of the soul is courage, and prudence; for
the base man is hideous in our eyes, so is the
covetous, so is the man who gives himself up to
evil practices, and so the coward and unmanly
man is sick, and the foolish man is out of
health. Now that sins work corruption, is
evident from this, that they render men base,
and weak, and cause them to be sick and
diseased. Nay, and when we say that a virgin
is corrupted, we say so, strictly speaking, on
this account also, not only because the body is
defiled, but became of the transgression. For
the mere act is natural; and if in that
consisted the "corruption," then were marriage
corruption. Hence is it not the act that is
corruption, but the sin, for it dishonors and
puts her to shame. And again, what would be
corruption in the case of a house? Its
dissolution. And so, one. For hear what the
Scripture saith, "All flesh had corrupted his
way" (Gen. vi. 12); and again, "In
intolerable corruption" (Ex. xviii. 18);
and again, "Men corrupted in mind." (
Tim. iii. 8.) Our body is corruptible,
but our soul is incorruptible: Oh then, let us
not make that corruptible also. This, the
corruption of the body, was the work of former
sin; but sin which is after the Laver, has the
power also to render the soul corruptible, and
to make it an easy prey to "the worm that dieth
not." For never had that worm touched it, had
it not found the soul corruptible. The worm
touches not adamant, and even if he touches it,
he can do it no harm. Oh then, corrupt not the
soul; for that which is corrupted is full of
foul stench; for hearken to the Prophet who
saith, "My wounds stink and are corrupt
because of my foolishness." (Ps. xxxviii.
5.)
However, "this corruption" of the body
"shall put on incorruption" (I COR.
XV. 53), but the other of the soul,
never; for where incorruption is, there is no
corruption. Thus is it a corruption which is
incorruptible, which hath no end, a deathless
death; which would have been, had the body
remained deathless. Now if we shall depart into
the next world having not burnt up, ever wasted
by the worm, is corruption 'incorruptible;
like as was the case with the blessed Job. He
was corrupted, and died not, and that through a
lengthened period, and "wasted continually,
scraping the clods of dust from his sore."
Some such torment as this shall it undergo,
when the worms surround and devour you, let us
dread the words, that we meet not with the
realties. Covetousness is corruption,
corruption more dangerous than any other, and
leading on to idolatry. Let us shun the
corruption, let us choose the incorruption.
Hast thou in covetousness overreached and
defrauded some one? The fruits of thy
covetousness perish, but the covetousness
remains; a corruption which is the foundation of
incorruptible corruption. The enjoyment indeed
passes away, but the sin remains imperishable.
A fearful evil is it for us not to strip
ourselves of everything in this present world; a
great calamity to depart into the next with loads
of sins about us. "For in Sheol," it is
said "who shall give Thee thanks?" (Ps.
vi. 5.) There is the place of judgment;
then is there no longer season for repentance.
How many things did the rich man bewail then?
(Luke xvi. 23.) And yet it availed him
nothing. How many things did they say who had
neglected to feed Christ? (Matt. xxv.
41.) Yet were they led away notwithstanding
into the everlasting fire. How many things had
they then to say: "that had wrought
iniquity"; "Lord, did we not prophesy by
Thy Name, and by Thy Name cast out
devils?" And yet notwithstanding, they were
not owned. All these things therefore will take
place then; but it will be of no avail, if they
be not done now. Let us fear then, lest ever
we should have to say then, "Lord, when saw
we Thee an hungered, and fed Thee not?"
(Matt. xxv. 44.) Let us feed Him now,
not one day, nor two, nor three days. "For
let not mercy and truth," saith the Wise
Man, "forsake thee." (Prov. iii. 3.)
He saith not "do it once, nor twice" The
Virgins, we know, had oil, but not enough to
last out. (Matt. xxv. 3, 8.) And thus
we need much oil, and thus should we be "like a
green olive tree in the house of God." (Ps.
lii. 8.) Let us reflect then how many
burdens of sins each of us has about him, and
let us make our acts of mercy counterbalance
them; nay rather, far exceed them, that not
only the sins may be quenched, but that the acts
of righteousness may be also accounted unto us
for righteousness. For if the good deeds be not
so many in number as to put aside the crimes laid
against us, and out of the reminder to be
counted unto us for righteousness, then shall no
one rescue us from that punishment, from which
God grant that we may be all delivered, through
the grace and lovingkindness of our Lord Jesus
Christ, with whom to the Father,
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