The plea that the devil is irresistible, and that therefore to yield to temptation is inevitable, is only another form of the fallacy, against which St. James has already protested, of trying to shift the responsibility of temptation from oneself to God (i. 13-15). It is the old fallacy carried a stage farther. The former plea has reference to the temptation; the present one has reference to the fall. As regards both the facts are conclusive. We often provoke our own temptations; we always can resist them if we in faith draw nigh to God for protection. "To this end the Son of man was manifested, that He might destroy the works of the devil" (1 John iii. 8). And the Son of God preserveth every child of God, "and the evil one toucheth him not" (1 John v. 18). But the man himself must consent and co-operate, for God saves no man against his will. "Return unto Me, and I will return unto you," is the principle of the Old Covenant (Zech. i. 3); and "Draw nigh to God, and He will draw nigh to you," is the principle of the New. The converse of this is true also, and it is a fact of equal solemnity and of great awfulness. Resist _God_, and He will depart from you. Draw nigh to the _devil_, and he will draw nigh to you. If we persist in withstanding God's grace, He will at last leave us to ourselves. His Spirit will not always strive with us; but at last He Himself hardens the heart which we have closed against him, for He allows things to take their course, and the heart which refuses to be softened by the dew of His grace must become harder and harder. And the more we place ourselves in the devil's way, by exposing ourselves to needless temptations, the more diligently he will seek us and abide with us. Those who voluntarily take up their abode in the tents of ungodliness have surrendered all claim to be kept unspotted from the world. They have lost their right to join in the cry, "Why standest Thou afar off, O Lord? why hidest Thou Thyself in times of trouble?" But the hands which one raises in prayer to God must be cleansed by withholding them from all evil practices, and from all grasping after the contaminating gifts of the world; and the heart must be purified by the quenching of unholy desires and the cultivation of a godly spirit. In this St. James is but repeating the principles laid down by the Psalmist: "Who shall ascend into the hill of the Lord? and who shall stand in His holy place? He that hath _clean hands_ and a _pure heart_" (Ps. xxiv. 3, 4). And in similar language we find Clement of Rome exhorting the Corinthians, "Let us therefore approach Him in _holiness of soul_, lifting up _pure and undefiled hands_ unto Him" (xxix.). In all these instances the external instruments of human conduct are mentioned along with the internal source of it.