An Expository Comment on 2 Corinthians 1, Exposition · Sermon 86
SERM. LXXXVI.
Further Diſcoveries of what is required to a well-regulated Conſcience, with Diſtinctions concerning it.
2 COR. 1. 12.
For our rejoycing is this, the teſtimony of our conſcience.
THere remain more particulars to be inſiſted upon, which are requiſite to make a well-regulated conſcience, whoſe teſtimony (you heard) is the cauſe of ſuch unſpeakable comfort. And
Firſt, There is in a peculiar manner neceſſary, the witneſſing and ſealing What elſe is requiſite to a well-regulated conſcience. 1. The witneſſing and ſealing power of the Spirit with our conſciences.power of the holy Ghoſt to, and with our conſciences. The illumination and ſanctification of Gods Spirit, is not enough to make our conſciences ſpeak fully and clearly, ſo as to have rejoycing thereby, unleſſe the Spirit of God doth alſo bear witneſſe with it. Hence we have them both put together, Rom. 8. 16. The Spirit it ſelf beareth witneſſe with our ſpirit, that we are the children of God. And therefore you heard, that Bernard underſtood this teſtimony of conſcience in the Text, of a Testimonium percipientis, not Perhibentis; but they are both included. For our conſcience cannot give any eviden…e, and ſure teſtimony of the grace inus, unleſſe inabled thereunto by the Spirit of God; and this is called, The work of Gods Spirit ſealing and witneſſing with our ſpirits. The Text is very famous, and greatly agitated in the controverſie about the aſſurance of our ſanctification and ſalvation. Grotius, and ſome others neglect the Prepoſition foreign, and would have it no more than ſimply foreign. But the word is not any where ſo uſed, the inſtances of Grotius are againſt him, Rom. 2. 15. For Conſcience there is ſaid to bear witneſſe, foreign, in reſpect of God, and ſo doth relate to his teſtimony. We therefore conclude, That the Spirit of God is here ſaid to bear witneſſe with our ſpirit; only the difficulty is, How How the Spirit of God doth not witneſs with our conſciences.this is done? And
1. It is not done by any external voice and ſound made in the air, as Chriſt had, when it was ſaid, This is my beloved Sonne. Neither may we apprehend any immediate teſtimony by an extraordinary revelation, as ſome have pleaded for; but in a mediate way, partly by exciting and inabling of our ſpirits to call God Father, againſt that ſlaviſhneſs and ſervility, which is apt to bear us down; and partly by working in us thoſe heavenly and holy qualifications, by which we do certainly gather, that we are the children of God. Indeed the Papists make the teſtimony of Gods Spirit, to be no more, as applied to particular ſubjects (though in it ſelf they ſay, it is infallible) then a moral certainty by probable conjectures and ſigns. But this is derogatory to the Spirit of God, and taketh away all that Evangelical joy, and holy boldneſs, which we are allowed to have at the throue of grace.
This witneſſing then of Gods Spirit is two wayes:How it doth. 1. Effectively.
1. Effectivè, When it doth enable the conſcience of man to caſt off all legal terrors and tormenting fears, and ſo in ſerenity of ſpirit, to believe God is our Father. And for this end it is called, The Spirit of Adoption. For (alas) take the conſcience of the moſt holy man, without this Spirit of Adoption. How legal and timorated is it? How ſlaviſh and unbelieving? Hence is it, that the people of God need ſo many inſtructions and informations. Hence is it, that they are often in prayers and groans unutterable, ere they can truly and cordially call God Father. They fear him as a Judge, and flie from him rather as an enemy. Even as if there be never ſuch glorious and delightfull objects to refreſh the eyes with; yet if a man be in the dark, he cannot take any pleaſure therein. Thus many of Gods dear children, who walk with a tender conſcience, who are diligent in all the wayes of holineſs, yet have not this teſtimony of conſcience to comfort them, it is hid from their eyes, only becauſe the Spirit of God doth not enable them thereunto. Now the Apoſtle telleth us, 1 Cor. 2. 17. It is the Spirit of God, whereby we know the things, that we have freely received of God.
2. The Spirit of God doth witneſs unto us Objectively, as I may ſo call it; 2. Objectively.and that is by ſome effects, and fruits of his grace upon our hearts, by which we gather, as by ſo many ſure ſignes, that we are in the ſtate of grace, and not hypocrites. But becauſe this will come in more fully in the enſuing particulars; What are the effects of the Spirit by which our conſciences are rightly guided in witneſſing to us. 1. A purpoſe to leave all known ſin.I ſhall only touch upon thoſe effects by which the teſtimony of our conſcience is rightly guided in witneſſing to us. And
Firſt, By having a full and ſerious purpoſe to avoid all ſinne, as it ſhall become manifeſted to us. As David profeſſed, That he did hate every evil way, Pſal. 119. 104. He that doth allow and indulge himſelf in any known ſinne, cannot have the teſtimony of this good conſcience. It is true (as is to be ſhewed) there is no man living, though never ſo holy, but his conſcience convinceth him of much ſinne and many infirmities; and this maketh him ſo highly eſteem Chriſt, and a Goſpel-righteouſneſs: but yet it doth not witneſs to him, that he liveth in the cuſtomary acting of groſſe ſinnes; if it doth, the Spirit of God never witneſſeth with ſuch a mans conſcience, that he is the child of God. No, if thou liveſt quietly, without the ſmitings and condemnations of conſcience, it is becauſe it is ſtupid, and the Devil hath deluded and hardened thee; for Gods Spirit witneſſeth with our conſcience, and by this effect, that we have a tender reſpect to avoid all known ſinne.
Secondly, Another effect is, A zeal for the glory of God, to honour him, 2. A zeal for the glory of God.to magnifie Chriſt, and to ſet up his Kingdome, as much as we are able. The more zeal and fervency men have had for Gods honour, the more powerfull teſtimony of a good conſcience they alwayes enjoyed. As we ſee in this Paul, in his whole miniſterial courſe, with what burning zeal did he flame forth continually? and on the contrary ſo much remiſneſs, ſo much negligence and lukewarmneſs, ſo much is the abating of conſciences teſtimony.
Thirdly, An holy confidence and boldneſſe in our approachings to God. And 3. An holy confidence in our approachings unto Godof this the Apoſtle ſpeaketh, Rom. 8. The Spirit of Adoption, removing our fears, our unbelief, and dejection, raiſing us up alſo with an holy confidence and humble boldneſs, doth hereby teſtifie with our conſciences, that we are the children of God. Hence the more diſtruſtfull fears, the more tormenting doubts that we groan under, the weaker and more feeble is the witneſs of our conſcience; yea if thoſe prevail and are predominant, then our conſcience is ſet againſt us, and witneſſeth againſt us; and then the child of God is in ſad deſertions, when his heart witneſſeth againſt him, that he is an hypocrite, that he did ſerve the Lord without integrity. For though this be falſe, yet till Gods Spirit remove this darkneſſe, and fill thee with an Evangelical confidence, thou art not able to hold up thy head.
Fourthly, Another effect, by which Gods Spirit witneſſeth with our conſcience, 4. Love to the Brethren.is, An unfeigned love to the brethren, a delight in all thoſe that love God. Where this is, that thou loveſt godly men for their godlineſs ſake, this demonſtrateth thou art born of God, and haſt the ſame Image in thee, as they have. And if thy love alſo extend to thy enemies, if thou findeſt that thou canſt pray for them that curſe thee, do good to them that revile, eſpecially thou pitieſt their ſouls, and wouldſt be helpfull to them in the way to Heaven; though they are enraged adverſaries to thee, and that without cauſe: By this frame of heart, the conſcience doth give a full and precious evidence.
Fifthly, In daily and faithfull exerciſes of ſelf-denial in the wayes of God, 5. Self-denial.doth the Spirit of God greatly aſſure the conſcience. In ſufferings for Chriſt, in enduring the loſſe of name, liberty, and li…e it ſelf for Gods cauſe, is the cleareſt teſtimony of our conſcience. Hence the Martyrs had ſo much ſerenity of ſpirit, ſuch unſpeakable conſolations, becauſe they found they loved Chriſt, better than all things. As they gave a teſtimony to the word of God, called therefore Martyrs; ſo God alſo gave them a teſtimony within, whereby they did glory in tribulations, and triumph over all aduerſaries. We ſee that if men ſuffer in falſe wayes, if they be Martyrs for the Devil, if they die for that which is highly offending God, they many times glory in the comfort they have from the teſtimony of their conſcience. Now if a deluded conſcience, if deluded joyes can do ſo much, what ſhall not the Spirit of God do, ſealing and confirming his love to us, by our patient ſufferings for him? Thus when happily the world doth witneſs againſt thee, wicked men they condemn thee, and lay many heavy accuſations againſt thee, as the falſe Apoſtles did here concerning Paul, yet this teſtimony with in will anſwer all, and God doth come in with fuller evidences of his love in ſuch paſſages of ſelf denial.
Laſtly, The Spirit of God doth witneſs to our ſpirit, in this bleſſed effect, 6. Delight in heavenly things.viz. When we do with delight and joy meditate, think and ſpeak about heavenly things, when the Ordinances of God are matter of pleaſure to us. David doth often pro…efs what delight he had in the Ordinances of God, how the word of God was more precious than gold, more ſweet than the honey-comb. Now when the heart is thus affected to holy things, that they find more joy, as David profeſſeth, Pſal. 4. in the things of God, then worldly men do in their corn and wine, when theſe increaſe: By this excellent heavenly temper, the Spirit of God witneſſeth with our conſcience, that we are the children of God.
But I ſhall enlarge no more on this, becauſe the Doctrine of Aſſurance will follow upon the next words.
We ſhall now lay down ſome diſtinctions, to clear this truth to you, becauſe Diſtinctions concerning the teſtimony of our conſcience.it is plain, That many times the people of God being caſt down with black thoughts, that cannot ſay with Paul, The teſtimony of our conſcience is our rejoycing. And on the other ſide, many heretical, phariſaical and ſelf-deluded perſons, will at leaſt outwardly boaſt of this. Therefore
Firſt, We may take notice, That there is a two-fold teſtimony of our conſcience, 1. 'Tis either particular or general.which doth afford matter of rejoycing; either particular, as to ſome matter of fact, or one particular buſineſs, eſpecially when calummated by adverſaries. Or ſecondly, General, which is to the whole frame of our heart, and our whole converſation. Theſe two are greatly to be diſtinguiſhed. For we ſee David in many places praying to God, That he would reward him according to his innocency, and deal with him according to the righteouſneſſe of his hands: and he doth many times appeal to God concerning his integrity. Now this was from a teſtimony of his conſcience to a particular fact. Saul, and others did maliciouſly accuſe him, laying to his charge things that he never did. Of this Paul ſpeaketh alſo, 1 Cor. 4. 2. I know nothing by my ſelf. He did not matter thoſe crimes that the falſe Apoſtles burdened him with, becauſe his conſcience did clear him, as to any groſſe neglect in his miniſterial courſe. Now you muſt know, that many a natural or moral man, may have in ſome caſes this particular teſtimony of his conſcience, and receive comfort from it, and yet be farre enough from the ſtate of grace. How many perſons in the world are ſlandered by ſome malicious adverſaries, as guilty of ſuch crimes, which are altogether falſe? Now happily thou art pure and free from them, thy conſcience juſtifieth thee, and thou haſt comfort from this; but this is not all which God requireth. Therefore there is a ſecond teſtimony of the conſcience, which is General, and that ſpeaketh to the whole man, witneſſing that thy whole converſation is unblameable, and that thy heart in the univerſal inclination thereof, is wholly for God, and againſt ſinne. It is this general teſtimony that is the foundation of true comfort. A man may be free and innocent, as to ſome particular ſinnes, and yet the ſtate of his ſoule be in gall and bitterneſſe.
Secondly, This teſtimony of the conſcience even in general, witneſſing unto 2. It witneſſeth either perfection or ſincerity.thee thy ſtate of grace, may be conſidered two wayes. For either it may be ſuppoſed or expected, that it ſhould teſtifie unto thee an heart and life free from all ſinne, failing in nothing at all. Or elſe, To witneſſe ſincerity and uprightneſſe for the main, though failing in many things. If then a Chriſtian ſhould reſolve to take no joy, unleſſe his conſcience can witneſs perfection, and an immunity from any failings, ſuch an one muſt reſolve to have no comfort all his life time; but if it witneſs the main bent and frame of thy heart to be for God, though carried aſide often through the violence and deceitfulneſſe of temptations, from this thou mayeſt rejoyce. This is much to be obſerved; for why are the diſcouragements and diſconſolateneſs of Gods own children ſo great, but becauſe their conſcience telleth them of ſeveral failings, and they deſire ſome teſtimony of a perfection? Satisfie your ſelves therefore, and regulate your thoughts in this particular. And thus we muſt expound that place, 1 John 3. 20, 21. which at firſt appearance ſeemeth to ſpeak very terribly, If our hearts condemn us, God is greater than our heart, and knoweth all things. This Text if not rightly underſtood, is enough like Belſhazzars writing in the wall, to ſtrike us with trembling. For is there any man living, whoſe heart doth not condemn him for ſinne? Doth not this very Apoſtle ſay, 1 John 1. 8. If we ſay we have no ſinne, we deceive our ſelves, and no truth is in us? If then we have ſinne, how can our hearts but condemn us? And then God knowing our hearts, and ſeeing more evil and errour in us, then we can underſtand, muſt condemn us much more. What is this then, but to fill every godly man with deſpair? But that the Apoſtle himſelf may not ſpeak a contradiction, we muſt have recourſe to the mentioned diſtinction, viz. That our hearts condemn us juſtly, for the main, that our foundation is rotten, that we love ſinne more than God, then we have cauſe to be wholly caſt down; but if our hearts do not condemn us for the main, only for thoſe imperfections and frailties, which we cannot perfectly be purged from in this life, then we may have confidence towards God.
Thirdly, Our conſcience may be conſidered as Habitually able to teſtifie, or as Actually and immediately prepared. This is neceſſary to be obſerved; For 3. Conſcience is either habitually enabled, or actually prepared to teſtifie.every regenerate man having his conſcience ſanctified, is thereby habitually able to give a good teſtimony, but many things may intervene that hinder it in its actings. Even as the Sunne is able to give a clear light to the whole world; but clouds and miſts may hinder the actual communication of it. And thus it is often with the children of God; their conſcience is ſanctified, but many doubts ariſe, many ſcruples and fears do interpoſe, ſo that they have not that actual witneſs in their conſcience which they might have. So that as in ſanctification there are the principles of grace, though the exerciſe of them may be ſtopt: So it is in matter of conſolation, there is the foundation and fountain of it, though the ſtream may be troubled. And this ſhould make us wary ſo to walk, as not to put ſtops and checks in the way of conſcience, eſpecially to labour for a ſound judgement, and a full perſwaſion in things to be done. For the more doubtfull and ſcrupulous we are, the leſs firm and clear is the teſtimony of our conſcience, as appeareth, Rom. 14. 22, 23.
Fourthly, We are to distinguiſh of the teſtimony of conſcience, as alone and 4. The teſtimony of conſcience is either alone or relating to Chriſt.ſeparate, or relating wholly to the blood of Chriſt, in whom alone all our acceptance, and cauſe of comfort is contained. Whereas if a man ſhould attend to the teſtimony of conſcience alone, though to his beſt actions, he would have more cauſe to fear and tremble from that, then rejoyce. Therefore the Scripture attributeth the purging of our conſcience to the blood of Chriſt, there is no mans conſcience can be good and truly peaceable, that doth not look to Chriſt, that ſaith not with John, Behold the lamb of God that taketh away thy ſinne, as well as behold the holy duties thou haſt lived in. Heb. 9. 14. How much rather ſhall the blood of Chriſt purge your conſcience from dead workes? Let conſcience then alwayes eye Chriſt; look to him as well as to our graces. For the goodneſs of an evangelical conſcience lieth not in this, to teſtifie thou haſt not been ſuch a ſinner, or thou haſt not ſuch failings; but though thou haſt been ſuch, yet repenting and believing through the blood of Chriſt, thy conſcience is not to condemn thee for them, becauſe pardoned. Now the conſcience of a civil and phariſaical man, which comforts from works done, doth not at all relate to Chriſt; and by this thou mayeſt find the deceitfulneſs of it, ſeeing that by Chriſts blood alone it cometh to be truly purified.
Uſe 1. Of Inſtruction. How few they are that have this right teſtimony of conſcience within them, they have ſeared ſtupid conſciences, or they have deluded ones, that make them truſt in other things, then Chriſts blood. Do not moſt men reſt in this, that their conſcience telleth them they are baptized, they are made partakers of the Ordinances of God, and this is all the witneſs they have? But the Apoſtle Peter layeth an Axe to the root of this, 1 Pet. 3. 21. Baptiſme ſaveth, but then by a rhetorical correction addeth, Not the putting away of the filth of the body, but an anſwer of a good conſcience. It is generally thought to be an alluſion to a Covenant or contract (for ſo Baptiſm is) wherein the perſon is asked, Do you take God for your God? Renounce the Devil, and all the luſts of the fleſh? Now if a man can unſeignedly, and with a good conſcience anſwer that, he keepeth to baptiſmal ingagements, this will ſave.