02.01. Chapter 1 - Verse 22
James 1:22. But be ye doers of the word, and not hearers only, deceiving your own selves. This verse catcheth hold of the heel of the former. He had spoken of the fruit of the word, the salvation of the soul; that it may be obtained, he showeth that we should not only hear, but practise. But be ye doers of the word; that is, real observers. There is a sentence of Paul that, for sound, is like this, but is indeed quite to another sense: Romans 2:13, ‘For not the hearers of the law, but the doers, are just before God.’ Doer is there taken for one that satisfieth the law, and fulfilleth it in every tittle; for the apostle’s drift is to prove that the Jews, notwithstanding their privilege of having the oracles of God committed to them, were never a whit the nearer justification before God. But here, by doers are implied those that receive the work of the word into their hearts, and express the effect of it in their lives. There are three things which make a man a ποιητὴς, a doer of the word—faith, love, and obedience. And not hearers only.—Some neither hear nor do; others hear, but they rest in it. Therefore the apostle doth not dissuade from hearing; ‘Hear,’ saith he, but ‘not only.’
Deceiving, παραλογιζομένοι.—The word is a term of art: it implieth a sophistical argument or syllogism, which hath an appearance or probability of truth, but is false in matter or form; and is put by the apostle to imply those false discourses which are in the consciences of men. Paul useth the same word to imply that deceit which men impose upon others by colourable persuasions: Colossians 2:4, ‘Let no man παραλογίζῃ, deceive you with enticing words.’ Your own selves.—The argument receiveth force from these words. If a man would baffle other men, he would not put a paralogism upon himself, deceive himself in a matter of so great consequence. Or else it may be a monition; you deceive yourselves, but you cannot deceive God. The notes are:—
Obs. l. That hearing is good, but should not be rested in. The apostle saith, ‘Be not hearers only.’ Many go from sermon to sermon, hear much, but do not digest it in their thoughts. The Jews were much in turning over the leaves of the scriptures, but did not weigh the matter of them: therefore I suppose our Saviour reproveth them, John 5:39, ‘You search the scriptures.’ That ἐρευνᾶτε there seemeth to be indicative, rather than imperative, especially since it followeth, ‘for in them ye think to have eternal life.’ They thought it was enough to be busy in the letter of the scripture, and that bare reading would yield them eternal life: so do others rest in hearing. They that stay in the means are like a foolish workman, that contenteth himself with the having of tools. It is a sad description of some foolish women, 2 Timothy 3:7, that they are ‘ever learning, and never coming to the knowledge of the truth.’ Much hearing will increase our judgment, if there be not a lively impression upon our hearts. The heart of man is so sottish, that they content themselves with the bare presence of the ordinances in their place; it is satisfaction enough that they ‘have a Levite to their priest,’ Judges 17:13. Others content themselves with their bare presence at the ordinances, though they do not feel the power of them.
Obs. 2. That the doers of the word are the best hearers. That is good when we hear things that are to be done, and do things that are to be heard. That knowledge is best which is most practical, and that hearing is best which endeth in practice. David saith, Psalms 119:105, ‘Thy word is a lantern to my feet, and a light to my steps.’ That is light indeed which directeth you in your paths and ways. Matthew 7:24, ‘He that heareth my words, and doeth them, I will liken him to a wise builder.’ That is wisdom, to come to the word so as we may go away the better. Divers hearers propound other ends. Some come to the word that they may judge it; the pulpit, which is God’s tribunal, is their bar; they come hither to sit judges of men’s gifts and parts: James 4:11, ‘Thou art not a doer of the law, but a judge.’ Others come to hear pleasing things, to delight themselves in the elegancy of speech, rarity of conceits, what is finely couched and ordered, not what is proper to their case. This is not an act of religion so much as curiosity, for they come to a sermon with the same mind they would to a comedy or tragedy; the utmost that can be gained from them is commendation and praise: Ezekiel 33:32, ‘Thou art to them as a lovely song, or one that hath a pleasant voice; but they hear thy words, and do them not:’ they were taken with the tinkling and tunableness of the expressions, but did not regard the heavenly matter. So, that fond woman suddenly breaketh out into a commendation of our Lord, but, it seemeth, regarded the person more than the doctrine: Luke 11:27, ‘Blessed is the womb that bare thee, and the paps that gave thee suck;’ for which our Saviour correcteth her in the next verse, ‘Yea, rather blessed are they that hear the word of God, and keep it.’ You are mistaken; the end of preaching is not to exalt men, but God. You will say An excellent sermon! But what do you gain by it? The hearer’s life is the preacher’s best commendation, 2 Corinthians 3:1-2. They that praise the man but do not practise the matter, are like those that taste wines that they may commend them, not buy them. Others come that they may better their parts, and increase their knowledge. Every one desireth to know more than another, to set up themselves; they do so much excel others as they excel them in knowledge: and therefore we are all for notions and head-light, little for that wisdom that ‘entereth upon the heart,’ Proverbs 2:10, and serveth to better the life; like children in the rickets, that have big heads but weak joints: this is the disease of this age. There is a great deal of curious knowledge, airy notions, but practical saving truths are antiquated and out of date. Seneca observed of the philosophers, that when they grew more learned they were less moral.1 And generally we find now a great decay of zeal, with the growth of notion and knowledge, as if the waters of the sanctuary had put out the fire of the sanctuary, and men could not be at the same time learned and holy. Others hear that they may say they have heard; conscience would not be pacified without some worship: ‘They come as my people use to do,’ Ezekiel 33:31; that is, according to the fashion of the age. Duties by many are used as a sleepy sop to allay the rage of conscience.
1 ‘Boni esse desierunt simul ac docti evaserint.’—Seneca. The true use of ordinances is to come that we may profit. Usually men speed according to their aim and expectation: ‘Desire the sincere milk of the word, that ye may grow thereby,’ 1 Peter 2:2. So David professeth his aim, Psalms 119:11, ‘Thy word have I hid in my heart, that I might not sin against thee.’ The mind, like the ark, should be the chest of the law, that we may know what to do in every case, and that truths may be always present with us, as Christians find it a great advantage to have truths ready and present, to talk with them upon all occasions, Proverbs 6:21-22. Oh! it is sweet when we and our reins can confer together, Psalms 16:7.
If you cannot find present profit in what you hear, consider how it may be useful for you to the future. Things I confess are not so acceptable when they do not reach the present case; but they have their season, and if come to you, you may bless God that ever you were acquainted with them: Isaiah 42:23, ‘Who will hearken and hear for the time to come?’ You may be under terrors, and under miseries, and then one of these truths will be exceeding refreshing; or you may be liable to such or such snares when you come to be engaged in the world, or versed in such employments, therefore treasure up every truth of God: provision argueth wisdom; it may concern you in time. Jeremiah 10:11, the prophet teacheth them how they should defend their religion in Babylon; therefore that sentence is in Chaldee, that he might put words in their mouths, against they came to converse with the Chaldeans: ‘Thus shall ye say to them, The gods that made not the heavens and the earth, they shall perish from the earth.’ It is good to provide for Babylon whiles we are in Sion, and not to reject truths as not pertinent to our case, but to reserve them for future use and profit.
Obs. 3. From that παραλογιζομένοι. Do not cheat yourselves with a fallacy or false argument. Observe, that self-deceit is founded in some false argumentation or reasoning. Conscience supplieth three offices—of a rule, a witness, and a judge; and so accordingly the act of conscience is threefold. There is συντήρησις, or a right apprehension of the principles of religion; so conscience is a rule: there is συνείδησις, a sense of our actions compared with the rule or known will of God, or a testimony concerning the proportion or disproportion that our actions bear with the word: then, lastly, there is κρίσις, or judgment, by which a man applieth to himself those rules of Christianity which concern his fact or state. All these acts of conscience may be reduced into a syllogism or argument. As for instance: he that is wholly carnal hath no interest in Christ; there is the first act, knowledge: but I am wholly carnal; there is the second act, conscience: therefore I have no interest in Christ; there is the third act, judgment. The first act of conscience maketh the proposition, the second the assumption, the third the conclusion. Now all self-deceit is in one of these; propositions. Sometimes conscience is out as a law in the very principles; sometimes as a witness in the assumption; sometimes as a judge it suspendeth and hideth the conclusion. Sometimes, I say, it faileth as a law, by making an erroneous principle to be the bottom of a strong hope; as here, the principle is naught: ‘They that hear the word shall be saved.’ At other times it erreth in the application of the rule; as 1 John 1:6, ‘If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth;’ so 1 John 2:4. The principle was right, ‘They that have communion with God are happy;’ but ‘We have communion with God,’ that was false, because they walked in darkness. So as a judge it doth not pass sentence, but out of self-love forbeareth to judge of the quality of the action or state, that the soul may not be affrightened with the danger of it. You see the deceit; how shall we help it? I answer severally to all these acts and parts of conscience:—
First, That you may build upon right principles:—(1.) It is good to ‘hide the word in our hearts,’ and to store the soul with sound knowledge, and that will always rise up against vain hopes; as he that would get weeds destroyed must plant the ground with contrary seeds. When there is much knowledge, your own reins will chasten you; and those sound principles will be talking to you, and speaking by way of check and denial to your sudden and rash presumptions: ‘Bind the law to thine heart, and when thou wakest it shall talk to thee,’ Proverbs 6:22. (2.) In the witnessing of conscience observe the reason of it, and let the principle be always in sight: do not credit a single testimony without a clear rule or positive ground. A corrupt conscience usually giveth in a bare report, because the grounds are so slender and insufficient that they come least in sight; for upon a trial conscience would be ashamed of them: as, for instance, this is the report of conscience, Sure I am in a good condition: now ask why? and the conscience will be ashamed of the paralogism in the text—I hear the word, make much of good ministers, &c. And yet this is the secret and inward thought of most men, upon which they build all their hopes; whereas true grounds are open and clear, and are urged together with the report, and so beget a firm and steady confidence in the spirit; as 1 John 2:3, ‘Hereby we are sure we know him,’ that is, enjoy him, have communion with him; for knowing there is knowing him by sense and experience. Now whence did this confidence arise? You shall see from an open and clear ground: We are sure (saith he) because ‘We keep his commandments.’ (3.) The grounds upon which conscience goeth should be full and positive. There are three sorts of marks laid down in scripture: some are only exclusive, others inclusive: and between these a middle sort of marks, which I may call positive. For exclusive marks, their intent is to deceive a false hope, or to shut out bold pretenders, by showing them how far they come short of an interest in Christ; and usually they are taken from a necessary common work, as hearing the word, praying in secret, attendance upon the ordinances; he that doth not these things is certainly none of God’s: but in case he doth them, he cannot conclude his estate to be gracious. It is the paralogism mentioned in the text, to reason from negative marks and the common works of Christianity. It is true, all go not so far; therefore Athanasius wished utinam omnes essent hypocritœ—would to God that all were hypocrites, and could undergo the trial of these exclusive marks. All are not diligent hearers; but, however, it is not safe to be hearers only. But, then, there are other marks which are inclusive, which are laid down to show the measures and degrees of grace, and are rather intended for comfort than conviction, which, if they are found in us, we are safe, and in the state of grace; but if not, we cannot conclude a nullity of grace. Thus faith is often described by such effects as are proper to the radiancy and eminent degree of it, and promises are made to such or such raised operations of other graces. The use of these notes is to comfort, or to convince of want of growth. But, again, there is a middle sort of marks between both these, which I call positive; and they are such as are always and only found in a heart truly gracious, because they are such as necessarily infer the inhabitation of the Spirit, and are there where grace is at the lowest. Such the apostle calleth τὰ ἐχόμενα τῆς σωτηρίας, Hebrews 6:9, ‘Things that accompany salvation,’ or which necessarily have salvation in them, the sure symptoms of a blessed estate. He had spoken before of a common work, enlightening, and slight tastes and feelings, Hebrews 6:4-6. But, saith he, ‘We are persuaded better things of you,’ and that you have those necessary evidences to which salvation is infallibly annexed. Now, these must be by great care collected out of the word, that we may be sure the foundation and principle is right.
Secondly, That conscience as a witness may not fail you, take these rules:—(1.) Note the natural and first report of it ere art hath passed upon it. Sudden and indeliberate checks at the word, or in prayer, being the immediate births of conscience, have the less of deceit in them. I have observed that the deceitfulness that is in a wicked man’s heart is not so much in the testimony itself of his conscience, as in the many shifts and evasions he useth to avoid the sense of it. Every sinner’s heart doth reproach and condemn him; but all their art is how to choke this testimony, or slight it. You know the apostle John referreth the whole decision of all doubts concerning our estate to conscience, 1 John 3:20-21. For certainly the first voice of conscience is genuine and unfeigned; for it being privy to all our actions, cannot but give a testimony concerning them; only we elude it. And therefore let wicked men pretend what peace they will, their consciences witness rightly to them; and were it not for those sleights by which they put it off, they might soon discern their estate. The apostle saith, they are ‘all their lifetime subject to bondage,’ Hebrews 2:15. They have a wound and torment within them, which is not always felt, but soon awakened, if they were true to themselves. The artificial and second report of conscience is deceitful and partial, when it hath been flattered or choked with some carnal sophisms and principles. But the first and native report, which of a sudden pincheth like a stitch in the side, is true and faithful. (2.) Wait upon the word. One main use of it is to help conscience in witnessing, and to bring us and our hearts acquainted with one another: Hebrews 4:12, ‘The word is quick and powerful, a discerner of the thoughts and intents of the heart;’ it revealeth all those plots and disguises by which we would hide our actions from our own privity and conscience. He saith there, it ‘divideth between soul and spirit.’ The soul cleaveth to sin, and the spirit, or mind, plotteth pretences to hide it; but the word discovereth all this self-deceiving sophistry. So 1 Corinthians 14:25, ‘The secrets of his heart are made manifest:’ that is, to himself, by the conviction of the word. (3.) Ascite conscience, and call it often into the presence of God: 1 Peter 3:21, ‘The answer of a good conscience towards God.’ Will it witness thus to the all-seeing God? When Peter’s sincerity was questioned he appealeth to Christ’s omnisciency: John 21:17, ‘Lord, thou knowest all things, and thou knowest that I love thee.’ Can you appeal to God’s omnisciency, and assure your hearts before him? So 1 John 3:20, ‘If our hearts condemn us, God is greater than conscience, and knoweth all things.’ God’s omnisciency is there mentioned, because that is the solemn attribute to which conscience appealeth in all her verdicts, which are the more valid when they can be avowed before the God that knoweth all things.
Thirdly, That conscience may do its office as a judge, you must do this:—(1.) When conscience is silent, suspect it; it is naught; we are careless, and our heart is grown senseless and stupid with pleasures. A dead sea is worse than a raging sea. It is not a calm this, but a death. A tender conscience is always witnessing; and therefore, when it never saith, What have I done? it is a sign it is seared. There is a continual parley between a godly man and his conscience; it is either suggesting a duty, or humbling for defects; it is their daily exercise to judge themselves. As God after every day’s work reviewed it, and ‘saw that it was good,’ Gen. 1, so they review each day, and judge of the actions of it. (2.) If conscience do not speak to you, you must speak to conscience. David biddeth insolent men, Psalms 4:4, to ‘commune with their hearts, and be still.’ Take time to parley, and speak with yourselves. The prophet complaineth, Jeremiah 8:6, ‘No man asketh himself, What have I done?’ There should be a time to ask questions of our own souls. (3.) Upon every doubt bring things to some issue and certainty. Conscience will sometimes lisp out half a word. Draw it to a full conviction. Nothing maketh the work of grace so doubtful and litigious as this, that Christians content themselves with semi-persuasions, and do not get the case fully cleared one way or another. The Spirit delighteth in a full and plenary conviction: John 16:8, ἐλέγξει, ‘He shall convince the world of sin, of righteousness, and of judgment.’ Conviction is a term of art; it is done when things are laid down so clearly that we see it is impossible it should be otherwise.2 Now this the Spirit doth, whether it be in a state of sin or righteousness. God saith he would deal with his people so roundly, ‘that they might remember, and not open their mouth any more for shame,’ Ezekiel 16:63; that is, leave them so convinced, that they might not have a word to say but ‘Unclean! unclean!’ It is good upon every doubt to follow it so close that it may be brought to a certain and determinate issue.
2 ‘Τὸ μὴ δύνατον ἄλλως ἔχειν, ἀλλʼ ὄντως ὡς ἡμεῖς λέγομεώ,’ &c.—Arist. Org.
Obs. 4. That men are easily deceived into a good opinion of themselves by their bare hearing. We are apt to pitch upon the good that is in any action, and not to consider the evil of it: I am a hearer of the word, and therefore I am in a good case. Christ’s similitude implieth that men build upon their hearing, and make it the foundation of their hopes, Matthew 7:24, to the end. Watch over this deceit; such a weighty structure should not be raised upon so sandy a foundation. (1.) Consider the danger of such a self-deceit: hearing without practice draweth the greater judgment upon you. Uriah carried letters to Joab, and he thought the contents were for his honour and preferment in the army, but it was but the message of his own destruction. We hear many sermons, and think to come and urge this to God; but out of those sermons will God condemn us. (2.) Consider how far hypocrites may go in this matter. They may sever themselves from following errors, and hear the word constantly: Luke 6:47, ‘Whosoever cometh to me,’ &c. They may approve of the good way, and applaud it: ‘Blessed is the womb that bare thee, and the paps that gave thee suck,’ &c., Luke 11:27-28. They may hold out a great deal of glavering and false affection: Luke 6:46, ‘Why call ye me Lord, Lord, and do not the things which I say?’ They may be endowed with church gifts of prophecy and miracles, be able to talk and discourse savourily of the things of God, do much for the edification of others: ‘Many will say to me in that day,’ &c., Matthew 7:22. They may have a vain persuasion of their faith and interest in Christ: they will say, ‘Lord, Lord,’ Matthew 7:21. They may make some progress in obedience, abstain from grosser sins, and things publicly odious: ‘Herod did many things,’ Mark 6:1-56; and Christ saith, ‘Every tree that bringeth not forth good fruit,’ &c., Matthew 7:19. There must be something positive. There may be some external conformity; ay! but there is no effectual change made; ‘the tree is not good,’ Matthew 7:18. Well, therefore, outward duties with partial reformation will not serve the turn. (3.) Consider the easiness of deceit: Jeremiah 17:9, ‘The heart of man is deceitful above all things; who can find it out?’ Who can trace and unravel the mystery of iniquity that is in the soul? Since we lost our uprightness we have many inventions, Ecclesiastes 7:29, shifts and wiles whereby to avoid the stroke of conscience: they are called, Proverbs 20:27, ‘the depths of the belly.’ Look, as in the belly the inwards are folded, and rolled up within one another, so are there turnings and crafty devices in the heart of man.