Jas. I. 22.] UPON THE epistle of james. '^^)7
ficial and second report of conscience is deceitful and partial, when it hath been flattered or choked with some carnal sophisms and principles. 15ut the first and native report, which of a sndden pinch- eth like a stitch in the side, is trne and faithfnl. (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 : Heb. iv. 12, 'The word is quick and powerful, a discerner of the thoughts and intents of the heart;' it revealeth all those plots and dis- guises 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 Cor. xiv. 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 iii. 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 xxi. 17, 'Lord, thou knowest all things, and thou knowest that I love thee.' Can you appeal to God's omni- sciency, and assure your hearts before him ? So 1 John iii. 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. i., 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, Ps. iv. 4, to ' com- mune with their hearts, and be still' Take time to parley, and speak with yourselves. The prophet complaineth, Jer. viii. 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 them- selves with semi'iiersuasions, and do not get the case fully cleared one way or another. The Spirit delighteth in a full and plenary convic- tion : John xvi. 8, eXery^ec, ' He sliall 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.^ Now this the Spirit doth, whether it be in a
^ ' To ;U7j ovi'arov dWws f'xf"', dW oVrws wj i^neis X^yofiiv,^ &c. — Arist. Org.
158 AN EXPOSITION, WITH NOTES, [JaS. I. 23, 24.
state of sin or rigliteoiisnes.s. God saitli he would deal with his people so roundly, ' that they might remember, and not open their mouth any more for shame,' Ezek. xvi. 63 ; that is, leave them so convinced, that they might not have a word to say but ' Unclean ! un- clean ! ' It is good upon every doubt to follow it so close that it may be brought to a certain and determinate issue.
Ohs. 4. That men are easily deceived into a good opinion of them- selves 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, Mat. vii. 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 destruc- tion. 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 vi. 47,