Tiago 1:26

DISCOURSE: 2361
SELF-DECEIT EXPOSED

Tiago 1:26. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this mans religion is vain.

IF there be persons in the present day who pervert the doctrines of the Gospel, and take occasion from them to depreciate morality, we must not wonder at it, since this evil obtained to a very great extent even in the apostolic age. It was with a view to persons of this description chiefly that St. James wrote this practical and vituperative epistle. It is evident that the Christian temper was too much overlooked by many who professed themselves followers of Christ. There were many who loved to hear the Gospel, but neglected to comply with its injunctions. In particular, they would give a very undue licence to their tongues, indulging themselves in most uncharitable censures of each other; whilst in the opinion of their own party, and in their own estimation, they stood high as “saints of the Lord.” But, in the words which we have read, the Apostle James declared plainly to them, that they “deceived their own souls,” and that “their religion was vain.”
In this declaration we may see,

I. The proper office of religion in the soul—

Religion is not intended to fill the mind with notions, but to regulate the heart and life—

1. As admitted into the soul, it brings us under the authority of God’s law—

[Previous to our reception of the Gospel, we know no other rule of conduct than that of our own will, or the opinions of the world around us. But when we have “received the truth as it is in Jesus,” we see that God is a Sovereign who must be obeyed; and that his law is to be a rule of action to all his creatures. His law extends not to outward actions only, but to the thoughts and desires of the heart; over which it exercises a complete controul. We now begin to see, that the requirements of that law, in their utmost extent, are all “holy, and just, and good;” precisely such as it became Jehovah to enact, and such as it is our truest happiness to obey. The mere circumstance that it has been spoken by the Lord, is quite sufficient to give it, in all cases, a paramount authority: nor are the customs or opinions of the whole world, however long or universally established, accounted of any weight in opposition to it — — —]

2. As operating in the soul, it disposes and qualifies us to obey that law—

[The Gospel duly received, does not merely convince the judgment, but engages the affections; and at the same time that it gives a new taste, it imparts a vital energy; whereby we are enabled to “put off the old man, which is corrupt according to the deceitful lusts, and to put on the new man, which after God is created in righteousness and true holiness.” It is an engine of vast power: it is “mighty through God to the pulling down of the strong-holds of sin and Satan: it casts down all towering imaginations, and every thing that exalts itself against the knowledge of God; and brings into captivity every thought to the obedience of Christ [Note: 2 Coríntios 10:4.].”

Now all this is implied in the text. It is taken for granted, that religion, duly operating, will enable us to “bridle the tongue.” But, to regulate the tongue, we must of necessity “keep and rectify the heart,” since “out of the abundance of the heart the mouth speaketh [Note: Mateus 12:34.].” If therefore the not bridling of the tongue argues our religion to be vain, it is evident, that the proper office of religion is to bring the whole soul into subjection to God’s law, and to render us conformed to the perfect example of our Lord and Saviour Jesus Christ. It will make us to aspire after this, and to strive for it, and in a considerable measure to attain it. I say, in a considerable measure; because perfection, sinless perfection, is not to be attained by such corrupt and feeble creatures as we. “The wildest beasts have been so tamed as almost to have changed their nature: but the tongue can no man tame [Note: Tiago 3:7.],” so as never in any instance to offend with it. Not even Moses, or Job, or Paul, attained such perfection as that. But still, as to any predominant habit of sin, we shall be delivered from it, if we are truly upright before God; and shall be enabled to say with David, “I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle,” when most tempted and provoked to speak unadvisedly with my lips [Note: Salmos 39:1.]

From hence we can be at no loss to determine,

II.

The state of those in whom its appropriate influence is not found—

The declaration in our text may be accounted harsh; and particularly as made to persons who were considered as eminent in the Church of Christ. But it is true; and must be delivered, whether men will hear, or whether they will forbear. Mark,

1. What is here supposed—

[It is supposed that a man may seem to others to be religious, and may be fully persuaded in his own mind that he is so; and yet have so little government of his tongue, as to prove that he deceives his own heart, and that his religion is vain. And is this a supposition that is not warranted in fact? Would to God it were so! but he can know very little of the Christian world, divided as it is into innumerable sects and parties, and not know, that the most prominent in every sect have been but too ready to condemn each other, and oftentimes with an acrimony which has shewn clearly enough under whose malignant influence they were. A little difference of sentiment about certain doctrines (though not of primary or fundamental importance), or about matters of discipline only (which are confessedly less plainly revealed in the Gospel), have been sufficient, and still are, to rend the seamless garment of Christ into ten thousand pieces, and to fill with mutual enmity whole communities, who profess to have embraced a religion of love. Nor is it in this respect only that the Christian world are obnoxious to the reproof given in our text. The pride, and conceit, and vanity, of many professors proclaim to the whole world how destitute they are of true humility, and consequently of true religion. Their envious surmisings too, their uncharitable censures, their vindictive recriminations; alas! there are scarcely any persons more guilty of these things than blind bigots and party zealots, and talkative professors. Shall I mention the licence which many give to their tongue, in ungoverned anger, in palpable falsehood, in shameless impurity? Ah! tell it not in Gath; publish it not in the streets of Askelon: such are the defects of many who yet stand fair with the Christian world, and would think themselves greatly injured, if their piety were held in doubt. It is plain that such things existed in the Apostle’s days; and we flatter ourselves too much, if we think that the Church is a whit purer in the present day. There ever were, and there still are, “tares growing with the wheat;” and they must be left to God, who alone can make the separation.]

2. What is here asserted—

[The religion of such persons, however eminent they may be in the estimation of themselves or others, is altogether “vain:” for it will neither be accepted of God, nor be of any avail for the salvation of their souls. God cannot accept it, because he looketh at the heart. External forms, or strong professions, cannot deceive him. “He requireth truth in the inward parts:” and forms his estimate of men by the conformity of their hearts to his mind and will. To what purpose will it be that we “cry, Lord, Lord, if we do not the things which he says?” We are told by St. Paul to what a height of religion men may apparently attain, even “exercising a faith that can remove mountains, and speaking as with the tongues of angels, and giving all their goods to feed the poor, yea and their bodies also to be burnt, and yet be no better before God than sounding brass or tinkling cymbals [Note: 1 Coríntios 13:1.].” Let those who have not the government of the tongue attend to this. The want of that self-command argues a radical want of the vital principle of love: and the want of that principle vitiates all that we can either do or suffer, and renders it of no value in the sight of God. He has warned us beforehand, that “he will take account even of every idle word that we speak [Note: Mateus 12:36.],” and much more of every uncharitable word; and that “by our words we shall be justified, and by our words we shall be condemned [Note: Mateus 12:37.].”]

In reflecting on this subject, we cannot but observe,

1. In what an awful state they must be, who have not even the appearance of religion—

[I know that persons who have no desire after vital godliness will bless themselves because they are not hypocrites. But is it to the credit of any, that they do not even pretend to have the fear of God in their hearts? Is it to the credit of any, that whilst they name the name of Christ, they do not so much as profess to depart from iniquity, or to take his yoke upon them? What is this boast, but an avowed acknowledgment that they are rebels against God, violaters of his laws, haters of his Christ, and contemners of his salvation? Go ye on then, and glory that ye are not hypocrites;—though it were easy enough to prove that you are the basest hypocrites, because you profess yourselves Christians, and would be indignant with any one who should dispute your title to Christian ordinances and Christian burial, whilst you give the lie to that profession by the whole tenour of your life and conversation;—I say, go on, and glory that ye are not hypocrites. Then you shall not be condemned as hypocrites. But ye are rebels; and, as rebels, ye shall be condemned: and that Saviour whom you now despise, will shortly say, “Bring hither those mine enemies, who would not that I should reign over them, and slay them before me.” Yes, verily, if those who have so much religion as to stand high in the estimation of the Christian Church on account of it, may yet deceive themselves, and have their religion vain, much more must you deceive yourselves, if you hope to escape the judgments of God in the eternal world. If their religion will not save them, much less will your irreligion save you. Repent then, and turn unto your God in sincerity and truth. Yet look not to your reformation to save you, but to the Lord Jesus Christ, who expiated your guilt by his own blood, and offers you by my mouth the forgiveness of your sins. As an ambassador from him, I beseech you in his stead, be ye reconciled to God. Then shall not only your “sins be blotted out as a cloud,” but your very love of sin shall be subdued and mortified by his Spirit and grace; so that the fountain which has hitherto emitted so much that was impure, shall henceforth flow in endless streams of praise to your redeeming God [Note: Tiago 3:11.]

2. What need the professors of religion have of vigilance and care—

[You see in others how difficult it is to have the full government of the tongue. Know then that the same difficulty exists in relation to yourselves. But in yourselves you are apt to overlook it. It is surprising how faulty a religious professor may be in the licence which he allows to his tongue, whilst he is not conscious of any fault at all, or perhaps takes credit to himself for his fidelity and zeal. But, when you hear how fatally you may deceive your own souls, it becomes you to be upon your guard, and to pray continually, with David, “Set a watch, O Lord, before my mouth, and keep the door of my lips [Note: Salmos 141:3.].” And be not content with abstaining from evil discourse, but let your words be always such as may “minister grace to the hearers, and tend to the use of edifying [Note: Efésios 4:29.].” The power of speech is that which above all others may be employed for the honour of God, and the welfare of your fellow-creatures. In this respect your tongue is “your glory.” Bid it then “awake to honour and adore your God [Note: Salmos 57:8.].” Remember, it is not the talkative professor of religion that is always the most humble or most acceptable in the sight of God. Many of that description there are, who “think themselves to be something, when they are nothing;” and thereby eventually deceive and ruin their own souls [Note: Gálatas 6:3. See especially Romanos 2:18.] — — — Be not ye of that unhappy number. Be rather “swift to hear, and slow to speak [Note: ver. 19.].” And, if you do stand forward to instruct and benefit others, be doubly careful to set an example of all that you inculcate, and to let the power of religion appear in the whole of your own spirit and deportment.]