Thomas Manton · 46 of 60

A Practical Commentary, or an Exposition with Notes on the Epistle of James. · Chapter IV. · Part 5

Resist the devil.—What connection hath this precept with the former? I answer—It may be conceived several ways:

1. Thus: If you will humbly submit to God, you must look to resist Satan; and the note is:—

Obs. That true obedience findeth much opposition by the devil. Since the fall a godly life is not known by perfection of grace so much as by conflicts with sin. Satan is still busiest there where he hath least to do. Morality is a still way, that putteth us to little trouble. Pirates do not use to set upon empty vessels, and beggars need not fear the thief. Those that have most grace feel most trouble from Satan. He envieth they should enjoy that condition and interest in God which himself hath lost. The devil is loath to waken those that are in his own power: `When the strong man keepeth the house, all the goods are in peace, Luke xi. 42. But for the godly, he `desireth to winnow them as wheat, Luke xxii. 32. Sometimes he vexeth and buffeteth them with sad injections, at other times with carnal temptations. We cannot appear before God, but `he is at our right hand ready to resist us, Zech. iii. 1. We cannot set upon a duty, but he suggesteth lazy thoughts, carnal counsels. Well, then, you cannot judge yourselves forsaken of God because tempted by Satan: no brother in the flesh but hath had his share, 1 Peter v. 9. Such conflicts are not inconsistent with faith and piety. He adventured upon Christ himself after he had a testimony from heaven, Mat. iv. Paul was troubled with one of Satan's messengers, 2 Cor. xii. 7. And the best are exercised with the sorest conflicts, When the thief breaketh into the house, it is not to take away coals, but jewels.

2. The connection may be conceived thus: If you would submit to God, you must beware of those proud suggestions wherewith Satan would puff up your spirits. The note is:—

Obs. That one of Satan's chief temptations is pride. Therefore, when the apostle speaketh of submission, he presently addeth, `resist the devil., By this Satan fell himself; therefore it is called `the condemnation of the devil., That is the cause for which the devil was cast out of heaven. He would fain have more company, and draw us into his own snare. It is a bait soon swallowed, it is natural to us. Our parents catched at that, `Ye shall be as gods., He offered to tempt Christ himself to a vainglorious action. Certainly we all desire to be set on high pinnacles, though we run the hazard of a fall. We had need, then, to be the more watchful against such thoughts and insinuations. Places liable to assault have usually the greatest guard. And we may admire the wisdom of God, who can overcome Satan by Satan. Satan's messenger wherewith Paul was buffeted was to cure his pride, 2 Cor. xii. 7.

3. It may be the occasion of the direction in this place was only thus: He having told them what submission is required, he would also tell them what resistance is lawful. You must submit to God, but not to Satan. The scriptures, that they may speak with clearness and distinction, use thus to make exception of necessary duties. So 1 Cor. xiv. 20, `In malice be ye children, but in understanding be ye men;, so Rom. xvi. 19, `I would have you wise concerning that which is good, but simple in what is evil., Which are speeches much suiting with this of the apostle: You must submit, and yet resist, &c.

Obs. 1. But to the words; resist the devil. Observe, instead of carnal lusts, he mentioneth Satan. The apostle doth not say, `resist sin, but `resist Satan., Observe, that Satan hath a great hand and stroke in all sins. Survey the pedigree of sin, and you shall see it may call the devil father. Carnal desires are called `his lusts, John viii. 44. And it is said, `Whatever is more is ἐκ πονηροῦ, from the evil one, Mat. v. 37; that is, from the devil. Giving place to anger is, in the apostle's language, `giving place to Satan, Eph. iv. 26, 27. Survey the iniquities of every age, and is not Satan's hand in all this? Because our first parents brought death into the world by his suggestion, as also because of the act of Cain, he is called `a murderer from the be ginning, John viii. It is said of Judas's treason against Christ, John xiii. 2, `The devil put it into his heart., So too Ananias, Acts v. 3, `Why hath Satan put it into thy heart to lie?, So 1 Chron. xxi. 1, 1 Satan provoked David to number the people., So Mat. xvi. 23, `Get thee behind me, Satan., The heathen, who understood not the operation of the devil, thought all our conflicts were against internal passions. Now the apostle is clear that we fight not only against lusts and carnal desires, `but spiritual wickednesses in high places, and principalities, and powers, &c., which argueth the fight to be the more sore. Sometimes the devil beginneth the temptation, sometimes we. He began with Judas; he `put it into his heart, by the injection and immission of evil thoughts. At other times, our own corruption working freely, the devil may adjoin himself. As Zanard speaketh of the outward power of the devil over tempests; sometimes he may raise the matter, at other times, the matter being prepared, Satan may adjoin himself, and make the tempest more impetuous. Well, then, all sin being from the devil, as we defy him, let us `defy his works `and lusts too. We defy Satan as the pursuivant of divine justice, but we honour him as head of the carnal state. We love his lusts, and so call him father, and keep the crown upon his head. Many rail on him, and yet honour him. Though he be a proud spirit, he careth not for praise or dispraise. All his aim is at homage and obedience; so he may engross our spiritual respects, other things do not move him. As Christ loveth not a glavering respect when we violate his laws, so Satan is not exasperated with ill language. His policy is to blind the mind, and carry on his kingdom covertly in the darkness of this world. Every sinner is really the devil's drudge.

Obs. 2. Again, from the nature of the duty pressed, that it is the duty of Christians to resist Satan. The point is of great use in the Christian life, and a subject in which many men of note and eminency in the church of God have travelled. But you know under the law rich men were to leave their gleanings for the poor; therefore we may come and glean up something after the reapers. Possibly, as Boaz did for Ruth, they might let fall some handfuls, Ruth ii. 16, of purpose for others, diligence and industry. I shall endeavour to open four things:—

1. The commerce between Satan and a sinner, and how he cometh to insinuate his temptations.

2. What it is to resist him, the purport and intent of this great duty.

3. The way and means of maintaining this war and conflict.

4. The most persuasive arguments and motives to engage us to the battle.

1. First, To begin with the first thing proposed; that the devil hath a great hand in all sins, we cleared before. Over wicked men he hath almost as great a power as the Spirit of God over holy men. The same words are used to imply the efficacy of Satan and the influence of the Spirit; God `worketh in us, and Satan `worketh in the children of disobedience, Phil. ii. 13, ἐνεργεῖν; Eph. ii. 3, ἐνεργοῦντος. The only difference is, the Spirit's works are creations; they suppose and need no matter within. The Spirit, by a sweet and yet strong power, can compel the soul to assent or consent; but not Satan; his advantage lieth in our own wickedness; we do not resist him; he may solicit, but not compel. The Spirit of God giveth `a new heart, Ezek. xxxvi. 26; Prov. xxi. 1; but Satan hath a strong operation upon the wills and understandings of men by their consent. He worketh indeed by way of imperious suggestion, but without any violation and enforcement of man's will: upon the godly he worketh by way of imposture and deceit, upon the wicked by way of imperious command and sovereignty. He doth not only put into the heart such fancies and conceits as may stir up sensual and worldly lusts, but also such as may blind the spirit and understanding. Satan, that stirreth up some to uncleanness, stirreth up others to error and blasphemy; therefore it is said, 2 Thes. ii. 9, that antichrist's `coming is after the working of Satan in all deceivableness., The communications of spirits are insensible and imperceptible. It is true we are most sensible of his force when tempted to bodily lusts, because they do most of all affright conscience, discompose reason, and oppress the body; and because between every temptation and sin there is an intervening explicit thought to which the soul is conscious; but insinuations of error are more silent and plausible. Satan sorteth every spirit with a proper bait; though he doth not know the heart, yet, being of a spiritual nature and essence, he can the more easily insinuate with our understanding and affections. The scriptures everywhere intimate that great height of understanding and policy which is in the evil spirits; therefore we read of their `snares, 2 Tim. ii. 26; `methods, Eph. vi. 11;, devices, νοήματα, 2 Cor. ii. 11: all which words imply a great deal of cunning and dexterity, which is much increased by experience and observation: he `considered Job, Job ii. 5. They observe and consider us, and know how to suit the bait, partly by supposition and conceit, as imagining by what corrupt aims most men live; partly by external signs; they observe our prayers, discourses, passions, the motions of the bodily spirits; can interpret the silent language of a blush, a smile, a frown, a look, the glance of a lustful eye, the gait and carriage of the body. Now, to work upon us, they use sometimes the ministry and subserviency of men, as our nearest friends; so he made use of Peter to Christ, Mat. xvi. 23; or of cursed deceivers, 2 Cor. xi. 15. Sometimes he maketh use of our own bodies; by the outward commotion of the humours he stirreth up to revenge, uncleanness, passion, and all sensual lusts; and therefore you had need keep the body in a good frame, that the humours of it be not armed against your souls. Sometimes by presenting the object, as he dealt with Christ, representing the world's glory to him in a map or land scape; so he stirreth up lust by the eye: 2 Peter ii. 14, `Eyes full of adultery;, in the original, μοιχαλίδος, `of the adulteress., Objects are first presented, then he causeth them to dwell upon the fancy, till the heart be ensnared. Sometimes through the immission of thoughts, through the help of fancy: this must needs be one way; how should the devil else tempt to despair, or to spiritual sins, or blind the mind by carnal imaginations and conceits, and obstinate prejudices against the truth? And these thoughts, once immitted, may be continued into a discourse or dispute, and the devil, guessing at the answer, may come on with a reply; therefore we find that he setteth on Christ with new temptations, because he had received so full an answer.

2. Secondly, The next question is to show what it is to resist him. I answer—(1.) Negatively, we must not fear him; the devil hath no enforcing power, but only a persuading sleight. Distrustful fear giveth him advantage. We are to `resist him steadfast in the faith, 1 Peter v. 10. And again, we must not `give place to him, Eph. iv. 27. Anger may make way for malice; and when the first risings of sin are not grievous, the accomplishment of it is not far off. (2.) Positively; so we must manifest our resistance, partly by refusing to commune with him. Sometimes he must be checked with a mere rebuke and abomination; as when the temptation tendeth to a direct withdrawment from obedience, it is enough to say, `Get thee behind me, Satan, and to chide the thought ere it be settled; so Ps. xi. 1, `How say ye to my soul, Flee as a bird to yonder mountain?, He abominateth the motion; as if he had said, Avaunt, evil thoughts! &c. Sometimes we must oppose gracious reasons and considerations; as when the temptation hath taken any hold upon the thoughts, and corruption riseth up in the defence of the suggestion, this is called a `withstanding in the evil day, and a `quenching of his fiery darts, Eph. vi. 13-16.

3. Thirdly, The next thing is the way and means of maintaining this war and conflict; not by crossing yourselves, spitting at his name and mention, but by the graces of God's Holy Spirit. I shall mention the chiefest. There is—(1.) Faith, 1 Peter v. 10. You had need of faith, that you may overcome mystically, by taking hold of the victory of Christ; and morally, that we may reflect on the glorious^ recompenses that are appointed for them that stand out in time of trial, and the spiritual assistances that are at hand to encourage us in the fight and combat. Faith is necessary every way; it is called `the shield, Eph. vi. 13. The shield covereth the other parts of the armour; so doth faith confirm the other graces when assaulted, by borrowing help, by drawing them forth upon high encouragements, &c. (2.) Prayer; never cope with a temptation alone, but strive to bring God into the combat: `Making prayer and all supplication in the spirit, Eph. vi. 16. By spirit he meaneth the heart or soul; when you are assaulted, lift up the spirit in holy groans to God. (3.) Sobriety, 1 Peter v. 8. We had need be watchful, to take heed to every lust and every distemper; and we had need be sober too in the use of all comforts, creatures, businesses. For I suppose by sobriety the apostle meaneth a moderation of our affections in worldly things, which is necessary to this purpose, all temptations being insinuated under the baits of pleasure, honour, profit, &c., and therefore a heart drowned in the world is soon overcome. (4.) Watchfulness; those that carry gun powder natures about them had need take care not only of fiery darts, but of the least sparks. God is soon offended; therefore we must walk `with fear and trembling, Phil. ii. 12; and our hearts are soon overcome, and therefore we had need be watchful, looking to what cometh in, lest it prove a temptation, and to what goeth out, lest it be found a corruption. In the fight we should have an eye to victory, and in the victory to the fight again. (5.) Sincerity; the apostle speaketh of `the girdle of truth, Eph. vi. 14. A double-minded man is his own tempter, and unsettled souls do but invite Satan to take part with their own doubts and anxious traverses. The mixture of principles, like civil wars in a country, makes us a prey to the common enemy.

4. Fourthly, The most persuasive arguments to engage us in this fight and warfare: I shall but touch upon them. Consider the necessity. Either you must resist him, or be taken captive by him; there is no middle course; you can make no peace with him but to your own harm; to enter into league with Satan is to be overcome: he now tempteth, hereafter he will accuse. Satan flattereth the creature; the snares of sin will at length prove chains of darkness. We look at the trouble of resistance, the sweetness of victory will abundantly recompense it. Usually we mistake in the traverses of our minds; we reckon upon the sweetness of sin, and the trouble of resistance, and so create a snare to ourselves. The right comparison is between the fruit of sin and the fruit of victory. We have often had experience what it is to be overcome; let us now make trial how sweet victory will be. Nothing discovereth the power and comfort of Christianity so much as the spiritual conflict. Men that swallow temptations, and commit sins without trouble and remorse, no wonder that they are so cold and dead in the profession of religion, that their evidences for heaven are always so dark and litigious; they never tried the truth and power of grace, nor tasted the sweetness of it; the spiritual combat, the victories of Christ, are riddles and dreams to them. Besides all this, consider the hopes of prevailing. Satan is a foiled adversary; Christ hath overcome him already. All that is required to the victory is a strong negative, No, no; make him no more reply. To resist him, not to yield to him, is the only way to be rid of him. You have a promise, `Resist, and he shall flee from you., Christ hath foiled the enemy, and he hath put weapons into your hands that you may foil him. He trod upon this old serpent when `his heel was bruised, upon the cross; Gen. iii. 15; only he would have you set your feet upon his neck: Rom. xvi. 20, `And the God of peace shall tread Satan under your feet shortly., You need not doubt of help; if Satan be `a roaring lion., Christ is `the lion of the tribe of Judah, to resist him; if Satan be an `accuser., Christ is an `advocate:, there is `the Spirit of God, to strengthen us against the suggestions of `the evil spirit, and the good angels wait upon us, Heb. i. 14, as well as the bad do molest us. Consider the spectators of the combat; thou maintainest God's cause in his own sight; Christ and the good angels are looking upon thee, how thou dost acquit thyself in the battle. Ahasuerus said of Haman, `Will he force the queen before my face?, So, wilt thou commit adultery in the presence of thy Spouse? and yield to Satan when Christ and all the blessed saints and angels stand as witnesses of the conflict? Do not fear being deserted; when thou art in Satan's hands, Satan is in God's hands. Jesus Christ himself was tempted, and he knoweth what it is to be exposed to the rage of a cruel fiend; and therefore `he will succour those that are tempted, Heb. ii. 18, iv. 15. They that have been ill of the stone will pity others when racked with that pain and torture: Israel was a stranger, and therefore to be kind to strangers. Christ's heart is entendered by his own experience; ever since he grappled with Satan, he is full of bowels to all that are infested by him.

And he will flee from you.—Here is the promise annexed as an encouragement to the duty. But you will say. How is it to be understood? Doth Satan always fly when he is resisted? The children of God by sad experience find that he reneweth the battle, and prevaileth sometimes by the second or third assault. I answer—(1.) Every denial is a great discouragement to Satan; sin is a `giving place, Eph. iv. 27. He is like a dog that standeth looking and waving his tail to receive somewhat from those that sit at table; but if nothing be thrown out, he goeth his way. So doth Satan watch for a grant, as Benhadad's servants did for the word brother. He looketh for a passionate speech, an unclean glance, gestures of wrath and discontent; but if he findeth none of these, he is discouraged. (2.) After a denial he may continue to trouble thee. Jesus Christ was assaulted again and again after a full answer; nay, after all it is said, Luke iv. 13, `He went away from him for a season., Therefore Peter biddeth us always watch, 1 Peter v. 8. (3.) If we continue our resistance, Satan will surely be a loser. A Christian hath the best of it; though he repeat his assaults a thousand times, he can never overcome you without your consent; and though the conflict put you to some trouble, yet it bringeth you much spiritual gain, more sensible experiences of the virtue of Christ, a more earnest trust; as dangers make children clasp about the parent more closely. Besides, it is honour enough to foil him in each particular assault, though usually a Christian doth not only come off with victory; but triumph, and Satan doth not only not prevail, but flee from us.

Ver. 8. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double-minded.

He cometh again to the main thing in question, the success of humble addresses to God, showing we shall not want the divine help, if we do but make way for it. God is never wanting to us till we are first wanting to ourselves. We withdraw our hearts from God, and therefore no wonder if we do not feel the effects of his grace. All the world may judge between God and sinners, who shall bear the blame of our wants and miseries, providence or our own hearts. If `the foolishness of man pervert his ways, there is no cause why we should `fret against God, Prov. xix. 3.

Draw nigh to God.—You may look upon the words as spoken to sinners or to converts.

First, To sinners, or men uncalled; and then the sense is `draw nigh to God, that is, seek him by faith and repentance;, and he will draw nigh to you, that is, with his grace and blessing. Thence observe:—

Obs. 1. That every man by nature needeth to draw nigh to God. Drawing nigh implieth an absence and departure: we are `estranged from the womb, Ps. lviii. 3. As soon as we were able to go we went astray. In Adam we lost three things—the image of God, the favour of God, and fellowship with God. As soon as man sinned, God speaketh to Adam as lost: `Adam, where art thou?, Non es ubi prius eras, as Austin glosseth thou art not where thou wert before. So when Christ would resemble our apostate nature, he doth it by a prodigal's going `into a far country, Luke xv. 14. And the apostle giveth the reason how we came to lose the fellowship as well as the favour of God, when he thus describeth the natural estate of the Gentiles, `alienated from the life of God, Eph. iv. 18. We are strangers to God's life, and therefore no wonder if we have lost his company. Trees do not converse with beasts, nor beasts with men, because they do not live the life of each other. Sense must fit the trees to converse with beasts, and reason the beasts to converse with men, and grace must fit men to converse with God. There is a distance, you see. Now men alienate themselves more and more, partly by their affections, and partly by their practices. By their affections; they care not for God, desire not his company: Job xxi. 14, `Depart from us, for we desire not the knowledge of thy ways., Fallen man is grown obstinate, little worse than the devil. The devils said, `Depart from us; art thou come to torment us before our time?, Mat. viii. God's presence is their torment. Men care not to hold communion with him, because of a hatred to his ways; they wish the annihilation and destruction of his being. It is a pleasing thought to carnal spirits to suppose that if there were no God they might let loose the reins to vile affections. So also by their practices. All sins divide between God and the soul: Isa. lix. 2, `Your iniquities have separated between you and God., Sin maketh us shy of his presence; guilt cannot endure a thought of the judge; and it maketh God offended with us. How can a holy nature delight in an impure creature? And as sin in the general doth thus, so there are some special sins that separate between God and the soul; as pride: Ps. cxxxviii. 6, `The proud he knoweth afar off., God standeth at a distance, and will have no communion with a proud spirit. So creature-confidence and self-satisfaction, that keepeth us off from God; we stand at a distance, as if we had enough of our own: Jer. xvii. 5, `Cursed is the man that maketh flesh his arm, departing from the living God., The nearest union is wrought by faith, that maketh the soul stay in him; and the greatest separation when we go to other confidences, for then there is a plain leaving of God. Well, then, consider your condition by nature—aliens from God. That you may resent it the more, consider the cause and the effects of it. (1.) The cause. The heart is set upon sin, and therefore estranged from God: Col. i. 21, `Alienated, and enemies in your minds by evil works;, or it may be rendered, `by your minds in evil works;, mente operibus malis intenta, that is, because the mind is set upon sin. Likeness is the ground of love.There being such a disproportion between us and God, we delight not in him. So Job xxi., `Depart from us;, why? `for we desire not the knowledge of thy ways., We do not love holiness, and therefore do not love God. What a madness is this, to part with God for sin! If you will not be saints, be men; be not devils; they cannot endure God's presence upon that ground. (2.) The effects of it. You that fly from God as a friend, you will find him an enemy; you may depart from him as a friend, you cannot escape him as an enemy. It is a sweet passage that of Austin, Te non amittit nisi qui dimittit: et qui te dimittit quo fugit, nisi a te placato ad te iratum? You that cannot endure the presence of God, or a thought of him, where will you go from him? Ps. cxxxix. 6, `Whither shall I flee from thy presence? In heaven thou art there; in hell thou art there, &c. Where will you go? Jer. xxiii. 23, `Am I God at hand, and not a God afar off?, God is here, and there, and everywhere; you will find him wherever you go. Surely then it is better to draw near to him as a friend than to run from him as an enemy.

Obs. 2. A great duty that lieth upon the fallen creature is drawing nigh to God. I do not mean to handle the duty at large: I shall only open three things:—

1. How God and the creature may be said to be near one to another, or to draw nigh. God's special presence is in heaven, and we are on earth; and his general presence is with all the creatures, and so `he is not far from any one of us, Acts xvii. I answer—It is to be understood spiritually; we draw nigh unto him non vestigiis corporis, sed animo, not by the feet of the body, but the soul. Spirits may have converse with one another though at a distance. Now God's children are with him in their thoughts, in the affections and dispositions of their souls. Their πολίτευμα, `their business and negotiation is in heaven, Phil. iii. 20; `Their heart and their treasure is there, Mat. vi. 20, 21. Their desires are there; the world is but a larger prison. But it is more especially meant of their communion with God in duties, wherein their souls and their prayers are `lifted up, to him, Acts x. 4; and he is said to come down to meet them, Isa. lxiv. 5. And also it noteth the continual intercourse that is between God and them in all their ways. The first epistle of John was written to this purpose, `That they might have fellowship and communion with the Father and the Son, 1 John i. 4.

2. How is this effected and brought about, since we cannot endure the thought of God? The question is necessary. This was the great design of heaven, to find out a way to bring man into fellowship again with his maker; and God hath found out a `new and living way `by Christ, and therefore he is said to be `the way to the Father, John xiv. 6. And the main intent of his incarnation and death was `to bring us to God, 1 Peter iii. 18. To bring strangers and enemies together is a mighty work. But how doth Christ effect it? I answer—(1.) Partly by doing something for us—satisfying God's justice, and `bearing our sins in his body upon the tree;, otherwise guilt could have no commerce with wrath, stubble with devouring burnings: `God is a consuming fire, and we are as `stubble fully dry., Now Christ is a screen drawn between us: the divine glory would swallow us up, but Christ's flesh is a veil that abateth the edge and brightness of it, Heb. x. 19, 20. (2.) Partly by doing something in us. Christ's work in bringing a soul to God is not ended upon the cross; he giveth us the graces of his Holy Spirit, which fit us for communion with God. The principal are these:—Faith, which is nothing else but a coming to God by Christ for grace, mercy, and salvation: Heb. x. 22, `Draw nigh by the assurance of faith., Unbelief is a going off from God, Heb. iii. 12, and Zeph. iii. 2; and faith a coming to him. Then love, the grace of union. By desire, it maketh us go out to God; by delight it keepeth us there: the one is the thirst, the other the satisfaction of the soul. Love runneth out upon the feet of desire, and resteth in the bosom of delight. Then holiness: `God wall be sanctified in those that draw nigh to him, Lev. x. 3. Holy hearts are fittest to deal with a holy God, otherwise we should not endure God, nor God us. Then fear, by which the soul walketh with God, and is near to him: there where the thoughts are, there we are spiritually. Of wicked men it is said, `God is not in all their thoughts;, but the godly always keep God in their eye: Acts ii. 25, `I foresaw the Lord always before me., Fear still keepeth them in his company. Then humility; because of our distance and guilt we cannot come to God unless we come humbly and upon our knees: Ps. xcv. 6, `Come let us worship and bow down, and kneel before the Lord our maker;, that is the fittest posture in approaches to God: God `will dwell with the humble, Isa. lvii. 15. Now all these graces, being exercised in the conversation, or in holy duties, where the addresses to God are more direct, make the soul near to him.