ing of Christ, readiness such as belongs to a believer in the good tidings-lies the Christian's strength. But the armour is not yet complete.

The attacks of the enemy upon the thoughts will be frequent and fiery. A constant and rapid action of the will will be necessary to protect ourselves from evil suggestions lest they obtain a lodgement. And the method of selfprotection is to look continually and deliberately out of ourselves up to Christ-to appeal to Him, to invoke His name, to draw upon His strength by acts of our will. Thus faith, continually at every fresh assault looking instinctively to Christ and drawing upon His help, is to be our shield, off which the enemy's darts will glance harmless, their hurtful fire quenched. And in thus defending ourselves we must have continually in mind that God has delivered man by a great redemption'. It is the sense of this great salvation, the conviction of each Christian that he is among those who have been saved and are tasting this salvation, which is to cover his head from attack like a helmet 2. And God's

1 Isa. lix. 17.

2 'Salvation' is sometimes viewed as already accomplished, i. e. in the victory of Christ: sometimes as still to be realized at 'the redemption of our bodies': so in 1 Thess. v. 8 the helmet is 'the hope of salvation' yet to be attained.

word-God's specific and particular utterances, through inspired prophets and psalmists-is to equip his mouth with a sword of power; as in His temptation and on the cross, Christ 'put off from Himself the principalities and powers, and made a show of them, triumphing over them openly' by the words of Holy Scripture; as Bunyan's Christian, when 'Apollyon was fetching him his last blow, nimbly stretched out his hand and caught' for his 'sword' the word of Micah, 'when I fall I shall arise.' This is one fruit of constant meditation on the words of Holy Scripture, that they recur to our minds when we most need them. And then St. Paul passes from metaphor to simple speech, and for the last weapon bids the Christians use 'always' that most powerful of all spiritual weapons for themselves and others, 'prayer and supplication' of all kinds and 'in all seasons.' But it is not to be ignorant and blind prayer; it is to be prayer 'in the spirit,' 'who helpeth our infirmities, for we know not of ourselves how to pray as we ought.' 'The things of God none knoweth, save the Spirit of God'1; and it is to be the sort of prayer about which trouble is taken, and which is persevering; and it is to be 1 Rom. viii. 26; 1 Cor. ii. II.

prayer for others as well as for themselves, 'for all the saints.' And St. Paul uses the pastor's privilege, and asks for himself the support of his converts' prayers, that he may have both power of speech and courage to proclaim the good tidings of the divine secret disclosed, for which he is already suffering as a prisoner.

Finally, be strong in the Lord, and in the strength of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the worldrulers of this darkness, against the spiritual hosts of wickedness in the heavenly places. Wherefore take up the whole armour of God, that ye may be able to withstand in the evil day, and, having done all, to stand. Stand therefore, having girded your loins with truth, and having put 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: with all prayer and supplication 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.

St. Paul does not only exhort Christians to pray, but he gives them abundant examples. In this epistle there are two specimens1 of prayer for the spiritual progress of his converts, mingled with thanksgivings and praise. We habitually pray for others that they may be delivered from temporal evils, or that they may be converted from flagrant sin or unbelief. But surely we very seldom pray rich prayers, like those of St. Paul's, for others' progress in spiritual apprehension.

1 Eph. i. 15 ff.; iii. 14 ff.

CONCLUSION. CHAPTER VI. 21-24.

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: whom I have sent unto you for this very purpose, that ye may know our state, and that he may comfort your hearts. Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in uncorruptness.

TYCHICUS Was a native of Asia Minor1, a companion and delegate of St. Paul, like Timothy and others. He was entrusted with the task presumably of conveying this letter to the churches of Asia Minor, and certainly of informing them as to the apostle's state in his Roman imprisonment-information which could not fail to comfort and encourage them.

St. Paul brings this wonderful letter to a conclusion with a brief benediction to the brethren —an invocation upon them of divine peace, and love with faith-an invocation of divine favour upon all that 'love our Lord Jesus Christ in

1 Acts xx. 4.

2 2 Tim. iv. 12.