Tiago 1:8

DISCOURSE: 2354
THE DOUBLE-MINDED MAN EXPOSED

Tiago 1:8. A double-minded man is unstable in all his ways.

IT is a generally-acknowledged truth, that the mind constitutes the man. In human friendships, an insincere profession of regard will not stand a severe trial; but will fail us, when we most need a firm support. In religion too, if the heart be not right with God, we shall never persevere amidst the difficulties and dangers with which we shall be encompassed. That our faith will be tried, is certain; and that we shall need support from above, is certain: I may add too, that, if we be “strong in faith, giving glory to “God,” we shall derive such aid from above, as shall carry us through all our temptations, how great soever they may be, and make us “more than conquerors” over all our enemies. But, if we are of a doubtful mind, we shall never finally maintain our steadfastness; but shall draw back when dangers threaten us, and faint when trials come upon us; for “the double-minded man is unstable in all his ways.”
Let us endeavour,

I. To ascertain the character here specified—

The Apostle is speaking solely respecting confidence in God: to that therefore we shall confine our observations. Were we to enter at large into the character of a “double-minded man,” we should have a vast field before us, sufficient to occupy our attention through many discourses: but by adhering simply to the view proposed to us in the text, we shall best consult the scope of the Apostle’s argument, and the edification of your minds.
“The double-minded man” then is one,

1. Whose reliance on God is not simple—

[There is in every man a proneness to self-dependence: and, in matters of ordinary occurrence, no man, except the truly pious, will look higher than to himself for wisdom to guide him, or for strength to succour him. Even when obstacles arise which call for the intervention of a superior power, he will cry unto his God for help: but he will not “pray in faith,” because he still “leans to his own understanding,” and is unable to “commit his way entirely to the Lord.” As there were in the days of old those who “swore by Jehovah and by Malcham too [Note: Sofonias 1:5.],” and those who “feared the Lord and yet served other gods” at the same time [Note: 2 Reis 17:33; 2 Reis 17:41.], so the double-minded man will rely on the Lord, but will rely on himself also; and make God and himself successively or conjointly the objects of his hope, as the variations of his mind, or the urgency of his necessities, may seem to require.

We must however distinguish between a prudent use of means, and a divided ground of hope: for confidence in God is on no account to supersede the use of prudent means. Jacob acted wisely in his endeavours to pacify his brother’s wrath, sending presents by many successive messengers, and dividing his family, so that, if some were slain by Esau, others might escape. These precautions sprang not from any want of faith in God, but from a determination to leave nothing undone on his part which might contribute to the desired end. His confidence was not at all in the means he used, but in God, who, he hoped, would accomplish by them the purposes of his grace [Note: Gênesis 32:13; Gênesis 33:1.]. But where means are so used as to become a joint ground of confidence to those who use them, there is the evil complained of in the text. Such was the character of the Jews who went down to Egypt for help against their enemies. God had told them, that “in returning and rest they should be saved; that in quietness and confidence should be their strength; and that their strength was to sit still.” But not able to rely on God alone, they went down to Egypt for help, and thereby provoked God to give them up to utter destruction [Note: Isaías 30:7; Isaías 30:15.]. God is a jealous God, and requires that we should trust in him alone, and have no confidence whatever on an arm of flesh [Note: Jeremias 17:5.]

2. Whose confidence in God is not entire—

[Not only is there to be no reliance on the creature, but there should be no distrust of God. We should rely upon him without any doubt as to the issue of our confidence. We should view every thing, even to the falling of a sparrow, as under his controul. We should feel that there is no power or counsel against him: and that for man to defeat his purposes, is utterly impossible. We should see, that, if we trust in God, he will accomplish for us every thing that is good; and the things which are not, shall as certainly exist, as if they were already in existence [Note: Romanos 4:17.].

But this measure of faith is not in the double-minded man. He cannot so repose his confidence in God. He does not so realize the thought of God’s universal agency, as to be able to commit every thing into his hands, and to “stand still in an assured expectation of seeing the salvation of God [Note: Êxodo 14:13.].” On the contrary, he is ever “limiting the Holy One of Israel:” and when successive trials arise, he overlooks his former deliverances, and reiterates his wonted apprehensions; like those who said, “He smote the stony rock indeed, that the waters gushed out; but can he give bread also, or provide flesh for his people [Note: Salmos 78:20.]?”]

The character of the double-minded man will be more fully seen, whilst we proceed,

II.

To mark his conduct—

“He is unstable in all his ways,” and is ever liable to be turned from the truth—

1. In his principles—

[Not having such clear views of the covenant of grace as to be able to lay hold of it, and confidently to expect all the blessings contained in it, he is ever open to the allurements of novelty, and ready, “like a child, to be tossed to and fro with every wind of doctrine, by the sleight of men, and the cunning craftiness with which they lie in wait to deceive [Note: Efésios 4:14.].” Matters which really are of doubtful disputation, possess in his mind an importance which does not belong to them: and he will dwell on them, to the neglect of other things which are essential to his salvation. Hence it is that heretics of every description gain such influence: and hence it is that so many, “led away by the error of the wicked, fall from their own steadfastness [Note: 2 Pedro 3:17.].” The versatility both of the one and of the other originates in this, that they have never obtained such a knowledge of God in Christ Jesus as has brought perfect peace into their souls. They know not what God is to his people: they see not to what an extent he has pledged himself to them: they have no conception of the interest which the Lord Jesus Christ takes in them, or how indissolubly connected their happiness is with his honour and glory. Let them be well “rooted and built up in Christ, and established in the faith, as they have been taught, abounding therein with thanksgiving [Note: Colossenses 2:6.];” and they will “stand fast in the faith,” and suffer nothing to “move them away from the hope of the Gospel.”]

2. In his practice—

[The man that cannot fully confide in God will be alarmed, whenever a storm is gathering around him. Were “his mind fully stayed on God, he would be kept in perfect peace [Note: Isaías 26:3.]”; and, when menaced with the most formidable assaults, would reply, “None of these things move me, neither count I my life dear unto me, so that I may but finish my course with joy [Note: Atos 20:24.].” But the double-minded man is so terrified by his adversaries, that he dares not to proceed in the plain path of duty. Like “the stony-ground hearers, he is presently offended, and in time of temptation will fall away.” How many of this description are there in every place, where the Gospel is preached in sincerity and truth! It convinces many; it calls forth many to make an open profession of their acceptance of it: but in a little time how many fair blossoms wither! how many are blown off from the tree by storms and tempests! and how many, through their unbelief, are found rotten at the core! Verily, it is rather the gleanings, than the harvest, that is brought home to reward the toil that has been bestowed upon them; so many “turn back unto perdition, and so few believe to the saving of the soul.”

But it may here be asked, Are we in no case to bend to circumstances? Did not St. Paul himself diversify his modes of conduct, sometimes complying with Jewish rites, which at other times he declared to have been utterly abolished? Yea, was he not of so accommodating a disposition, that he became all things to all men, and acted as a Jew or as a Gentile, according to the society with which he mixed? Yes; he did so: but there is this great difference between his conduct and that of a double-minded man: what Paul did, he did for the benefit of others: but the compliances of the double-minded man are only for the purpose of preventing evil to himself. His compliances too were only in things of perfect indifference: he would not have been guilty of denying or dishonouring the Saviour on any account: but the double-minded man cares not what dishonour he brings on the Gospel, provided he may but escape the evils with which he is menaced for his adherence to it. He is “like the wave,” now raised, now depressed, and driven hither and thither as the wind impels it; whilst the upright soul is as the rock, which, amidst all the storms and tempests that assail it, is unshaken and unmoved.]
Let us learn then from hence,

1. The vast importance of self-examination—

[Men do not easily see their own duplicity. “The heart is deceitful above all things,” and readily persuades us, that our doubtful confidence in God, and our partial obedience to him, are all that is required of us. But God discerns the inmost recesses of the heart, and sees there all the latent workings of worldliness and unbelief: nor will he at the last day approve of any but those whom he can attest to have been “Israelites indeed, and without guile.” As for “the fearful and unbelieving,” he will assign to them no other portion than “the lake that burneth with fire and brimstone [Note: Apocalipse 21:8.].” O let us fear, lest, after all our profession, “our religion prove vain,” and we be found to have “deceived our own souls [Note: Tiago 1:26.].”]

2. The indispensable necessity of being “renewed in the spirit of our minds”—

[Never, till that takes place, shall we possess “the single eye [Note: Mateus 6:23.],” and walk before God in one undeviating path of holy obedience. We may take up a profession of religion; but instability will mark our every step. To rely on God uniformly, and to “follow him fully,” are far too high attainments for the natural man. Let me then entreat you to seek of God a new heart, and to pray that he would “renew a right spirit within you.” Then may you hope to be “steadfast, and immoveable, and always abounding in the work of the Lord:” and then shall you be fixed “as pillars in the temple of your God, that shall go no more out for ever [Note: Apocalipse 3:12.].”]