02.04. Chapter 4 - Verse 07

James 4:7. Submit yourselves therefore to God. Resist the devil, and he will flee from you. The connection is illative; he applieth the former promise, and by a just inference enforceth the duty therein specified: ‘Submit yourselves therefore to God.’ But you will say, Wherein doth the force of the reason lie?

I answer—1. It may be inferred out of the latter part of the sentence thus: ‘God giveth grace to the humble, therefore do you submit yourselves;’ that is, do you come humbly, and seek the grace of God. The note thence is:—

Obs. That general hints of duty must be particularly and faithfully applied, or urged upon our own souls.

Doctrine is but the drawing of the bow, application is the hitting of the mark. How many are wise in generals, but vain ἐν διαλογίσμοις, in their practical inferences! Romans 1:22. Generals remain in notion and speculation; particular things work. We are only to give you doctrine, and the necessary uses and inferences; you are to make application. Whenever you hear, let the ligbt of every truth be reflected upon your own souls; never leave it till you have gained the heart to a sense of duty, and a resolution for duty. (1.) A sense of duty: ‘Know it for thy good,’ Job 5:27. If God hath required humble addresses, I must submit to God; if the happiness and quiet of the creature consisteth in a nearness to God, then ‘it is good for me to draw nigh to God,’ Psalms 73:28. Thus must you take your share out of every truth; I must live by this rule. When sinners are invited to believe in Christ, say, ‘I am chief,’ 1 Timothy 1:15. (2.) A resolution for duty, that your souls may conclude, not only I must, but I will: Psalms 27:8, ‘When thou saidst, Seek ye my face, my heart said, Thy face, Lord, will I seek.’ The command is plural, Seek ye; the answer is singular, I will. The heart must echo thus to divine precepts. So Jeremiah 3:22, ‘Return, backsliding children:’ ‘Behold, we come, for thou art the Lord our God.’

2. It may be inferred out of the former clause thus: ‘He resisteth the proud, therefore submit yourselves;’ that is, therefore let the Lord have a willing and spontaneous subjection from you; and then the note will be:—

Obs. The creature must be humbled either actively or passively. If you have not a humble heart, God hath a mighty hand: 1 Peter 5:6, ‘Humble yourselves under the mighty hand of God.’ He will either break the heart or break the bones. You must judge yourselves, or else God will judge you, 1 Corinthians 11:32. God hath made a righteous law; sin must be judged in one court or another, that the law may not seem to be made in vain. If, at the last day, when the judgment is set and the books are opened, and sinners stand trembling before the white throne of the Lamb, and you are conscious to the whole process, Christ should then make you such an offer, ‘Judge yourselves, and you shall not be judged,’ with what thankfulness would you accept of the motion! and the next work would be to inquire into your own hearts. Oh! consider, thus it must be; we must judge or be judged, be humble or be humbled. It were better to anticipate acts of vengeance by acts of duty. Pharaoh and Nebuchadnezzar were humbled, Daniel 4:34, but to their cost. Passive humiliations are sore and deadly. It were better that we should humble a proud heart than that God, in the threatening of scripture, should humble our proud looks, and we should feel that which we would not do. You will not judge yourselves; ah! but how terrible will it be when the Lord cometh to judge us for all our hard speeches and ungodly deeds! Jude 1:15. When justice taketh up the quarrel of despised mercy, it will be sad for us; and then we shall know the difference between God’s inviting and God’s inflicting.

Obs. But let us now go to the duty itself, submit yourselves to God. Observe, those that would seek the friendship of God must submit to him. He speaketh of getting in with God, which must be in a humble way. There is an infinite distance between God and his creatures; we must come with reverence. But we are not only creatures, but guilty creatures, and therefore we must come with a holy awe and trembling.

I shall inquire, first, what this subjection is? The word ὑποτώγητε signifieth to place ourselves under God, and so noteth the whole duty of an inferior state. (1.) There must be a subjection to God’s will, the whole man to the whole law of God. To submit to God is to give up ourselves to be governed by his will and pleasure; our thoughts, our counsels, our affections, our actions, to be guided according to the strict rules of the word. Usually here the work of conversion sticketh; we are loath to resign and give up ourselves to the will of God. Some commands of God, as those which are inward, are contrary to our affections; others, as those which enforce duties external, are contrary to our interests: but we must ‘take Christ’s yoke,’ Matthew 11:29. A main thing to be looked at in our first applications to God is this, are we willing to give up ourselves to the will of God without reservation? Can I subject all, without any hesitancy and reluctation of thoughts, to the obedience of Christ? 2 Corinthians 10:5. (2.) It implieth humble addresses. Submit yourselves to God; that is, lay aside your pride and stubbornness, humbly acknowledging your sins; come as lost, undone creatures, lying at the feet of mercy. Ah! how long is it ere our mouths are put in the dust! Lamentations 3:29, ere we can come and say in truth of heart, If we be damned, it is just; if we be saved, it is of much mercy. (3.) A referring ourselves to the disposal of God’s providence: Acts 21:14, ‘The will of the Lord be done.’ It is a true Christian speech. Discontent is plain rebellion; we would have our will done, and not God’s; when we murmur, God and we contend; his will must be done upon us, as well as by us. Thus you see there is a threefold submission of our carnal hearts to his holiness, our proud hearts to his mercy, our stormy minds to his sovereignty, that we may be obedient, humble, patient.

Secondly, I shall inquire in what manner this submission must be performed? I answer—(1.) Sincerely; we must do his will, because it is his will, intuitu voluntatis. God’s will is both the rule and the reason of duty. So it is urged 1 Thessalonians 4:3, ‘This is the will of God, even your sanctification.’ So see 1 Thessalonians 5:18, and 1 Peter 2:13. This is enough, warrant enough, and motive enough: God will have it so. Hypocrites do the matter of the duty, but they have other motives. This is indeed to do a duty as a duty, when we do what is commanded because it is commanded. (2.) Freely; subjection is best when it is willing. If the beast came struggling and unwillingly to the altar, they never offered it to their gods, but counted it unlucky.¹ Certainly the true God looketh most after the ready mind: Psalms 119:60, ‘I made haste, and delayed not to keep thy commandments,’ with out doubting, disputing, consulting with flesh and blood. To offer Isaac was a hard duty, and yet that morning Abraham was up early; see Genesis 22:1. (3.) Faithfully, to the Lord’s glory, not to our own ends. The Christian life must be unto God, Galatians 2:19, according to God’s will, for God’s glory. It was a testimony of Joab’s homage and fealty to David, that when he had conquered Rabbath, he sent for David to take the honour. The hardest task of the creature is to subject our ends to God’s ends, as well as our ways to God’s will.

¹ ‘Observatum est a sacrificantibus, ut si hostia quæ ad aras duceretur fuisset vehementer reluctata, ostendissetque se invitam altaribus admoveri, amoveretur, quia invito deo eam efferri putabant; quæ vero stetisset oblata, hanc volenti numini dari existimabant.’—Macrobi., Saturn, lib. 3.

Thirdly, I shall inquire what considerations are necessary to urge this duty upon the soul. Man is a stout creature, and we are apt to break all cords and restraints. Our language is, ‘Who is lord over us?’ Therefore, for answer to this last question, consider—(1.) The necessity of it: ‘Humble yourselves under the mighty hand of God,’ 1 Peter 5:6. It is a madness to contend with him that can command legions. What are we to God? ‘Are we stronger than he?’ 1 Corinthians 10:22. Who is so foolish as to stand out against the Almighty? Men fawn upon them that have power. God can ruin us with a breath: Job 4:9, ‘By the blast of God they perish, by the breath of his nostrils they come to nought.’ So with a beck or frown: Psalms 80:16, ‘They perish at the rebuke of thy countenance.’ This power we shall feel, if we do not stoop to it. They are broken by the power of his providence, that are not drawn by the power of his Spirit. God hath sworn: Romans 14:11, ‘As I live, saith the Lord, all knees shall bow to me;’ that is, count me not a living God if I do not make the creature stoop. Hearken to this, you that stand out against the power of the word, can you stand out against the power of Christ when he cometh in glory? Ezekiel 22:14, ‘Can your hands be made strong, or your hearts endure in the day that I shall deal with you?’ You whose hearts are stout against God, how will your faces gather blackness and darkness before him, when you shall be adjudged to that Tophet ‘whose burning is fire, and much wood, and the breath of the Lord doth kindle it like a river of brimstone’? (2.) The nobleness of it. Submission seemeth base, but to God it is noble. All other subjection is slavery and vassalage, but this is the truest freedom. Vain men think it a freedom to live at large, to gratify every carnal desire; this is the basest bondage that may be, 2 Peter 2:18, Wicked men have as many lords as lusts. If conscience be but a little wakened, they are sensible of the tyranny; they see it is ill with them, and they cannot help it; they are drunkards, worldlings, unclean persons, of a carnal and voluptuous spirit, and know not which way to be otherwise. (3.) The utility and benefit of it. This will make almighty power to be the ground of your hope, not your fear: Isaiah 27:5, ‘Let them take hold of my strength, and be at peace with me.’ This submission is the high way to exaltation, 1 Peter 5:6. How do men crouch for worldly ends, and admire every base person for secular advantage! As Otho in Tacitus did, projicere oscula, adorare vulgus, et ornnia serviliter pro imperio—kiss the people, even adore the basest, and all to make way for his own greatness. Ah! should we not rather stoop and submit to the Lord? There is no baseness in the act, and there is much glory in the reward.

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 11:21. But for the godly, he ‘desireth to winnow them as wheat,’ Luke 22:31. 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,’ Zechariah 3:1. 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 5:9. Such conflicts are not inconsistent with faith and piety. He adventured upon Christ himself after he had a testimony from heaven, Mat. 4. Paul was troubled with one of Satan’s messengers, 2 Corinthians 12:7. And the best are exercised with the sorest conflicts, When the thief breaketh into the house, it is riot 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 Corinthians 12:7.

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 Corinthians 14:20, ‘In malice be ye children, but in understanding be ye men;’ so Romans 16:19, ‘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 8:44. And it is said, ‘Whatever is more is ἐκ πονηροῦ, from the evil one,’ Matthew 5:37; that is, from the devil. Giving place to anger is, in the apostle’s language, ‘giving place to Satan,’ Ephesians 4:26-27. 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 beginning,’ John 8:1-59. It is said of Judas’s treason against Christ, John 13:2, ‘The devil put it into his heart.’ So too Ananias, Acts 5:3, ‘Why hath Satan put it into thy heart to lie?’ So 1 Chronicles 21:1, ‘Satan provoked David to number the people.’ So Matthew 16:23, ‘Get thee behind me, Satan.’ The heathen, who understood riot 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 2:16, 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,’ Php 2:13, ἐνεργεῖν; Ephesians 2:3, 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;² his advantage lieth in our own wickedness; we do not resist him; he may solicit, but not compel.³ The Spirit of God giveth ‘a new heart,’ Ezekiel 36:26; Proverbs 21:1; 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 Thessalonians 2:9, 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 Timothy 2:26; ‘methods,’ Ephesians 6:11; ‘devices,’ νοήματα, 2 Corinthians 2:11, all which words imply a great deal of cunning and dexterity, which is much increased by experience and observation: he ‘considered Job,’ Job 2:3. 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, Matthew 16:23; or of cursed deceivers, 2 Corinthians 11:15. 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 landscape; so he stirreth up lust by the eye: 2 Peter 2:14, ‘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 ‘Infirmus hostis est qui non potest vincere nisi volentem.’—Hieron. ad Demetriadem.

³ ‘Diabolus suadere et sollicitare potest, cogere omnino non potest; non enim diabolus cogendo sed suadendo nocet, nec extorquet a nobis consensum sed petit.’—Aug. lib. 5. Hom. 12.

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 5:9. And again, we must not ‘give place to him,’ Ephesians 4:27. 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 Psalms 11:1, ‘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,’ Ephesians 6:13-16.

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 5:10. 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,’ Ephesians 6:16. 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,’ Ephesians 6:18. 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 5:8. 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,’ Php 2:1; 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,’ Ephesians 6:14. 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.⁴ 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; Genesis 3:15; only he would have you set your feet upon his neck: Romans 16:20, ‘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, Hebrews 1:14, 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.’ Hebrews 2:18, Hebrews 4:15. 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.

⁴ Ὁ πειρζων, Matthew 4:1, with Revelation 12:10, κατήγορος, ‘The accuser of the brethren.’ 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 under stood? 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,’ Ephesians 4:27. 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.⁵ 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 4:13, ‘He went away from him for a season.’ Therefore Peter biddeth us always watch, 1 Peter 5:8. (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.

⁵ ‘Quemadmodum canis assistens mensæ, si viderit hominem vescentem, subinde aliquid eorum quæ in mensa sunt ipsi projicientem, manet assidue: quod si semel atque iterum sic astitit ut discesserit nihil adeptus, protinus abstinet, veluti qui jam frustra et incassum assistat; itidem et diabolus jugiter nobis inhiat; si quod blasphemum verbum ipsi ceu cani projiciamus, hoc accepto rursus aggreditur; quod si perseveraveris gratias agere, jugulaveris ilium fame celeriterque abegeris.’—Chrys. Hom. 3, de Lazaro.