An Expository Comment on 2 Corinthians 1, Exposition · Sermon 85
SERM. LXXXV.
What is required to a good and well ordered Conſcience.
2 COR. 1. 12.
The testimony of our conſcience.
THe ſecond particular, which is alſo the ground of that rejoycing which Paul had, doth in the next place come to be treated of, and that is ſaid, to be The teſtimony of his conſcience. The object matter whereof is afterwards declared.
Let us conſider this as it is in the general ſet down. Concerning the word foreign, alſo the nature of the conſcience, what it is, I have elſewhere at large ſhewed. It is enough to re-mind you of thus much, That in the Old Teſtament it is generally called the heart, as it is ſaid, Davids heart ſmote him, that is, his conſcience did witneſſe againſt him, and condemn him. And becauſe of that remorſus, that regreting and diſplicency which conſcience putteth forth, Durand is ſingular in his opinion, holding that the practical underſtanding is not the conſcience only, but the will likewiſe is included in it. The Hebrew word Leb, ſignifying the Heart, doth alſo originally denote the ſprinkling of the meal with leaven: Thus the heart hath naturally ſome principles in it, which are like leaven to it, as ſpeculative and practical axiomes concerning God, and juſt, and unjuſt. In the New Teſtament likewiſe it is called the heart, 1 John 3. 20. If our heart condemne us, (that is, our conſcience) God is greater than our heart. But no more of this here.
This conſcience is here deſcribed by one ſpecial act it hath, and that is, To bear witneſſe, foreign. The word in the Scripture is commonly uſed for that publick teſtimony and witneſs, which either God did give unto the Goſpel by miracles and ſignes, or men by their publick profeſſion and atteſtation. Hence 1 Cor. 2. 1. the Goſpel is called the teſtimony of God, becauſe ſo wonderfully confirmed by him: So to men it is applied, Act. 4. 3. The Apoſtles with great power gave witneſſe of the Reſurrection of Chriſt; and becauſe believers by their deaths did give the greateſt teſtimony to the truths of God, hence they are called Martyrs, and their death is called foreign, a Martyrdome in a principal ſenſe. Hence ſome have expounded that place, Heb. 11. 4, 39. where we render it, The Elders obtained a good report of their Martyrdome. They were made Martyrs, becauſe it is the paſſive ſenſe foreign. Sometimes the word is uſed metaphorically, as James 5. 3. the ruſt of covetous, and wicked rich mens gold and ſilver, is ſaid to be a witneſſe againſt them: But here it is uſed concerning the work of conſcience within a man, and is in other places compounded, denoting ſome joynt-witneſſe with another, Romans 2. 15. Their conſcience bearing witneſſe, foreign. So Rom. 9. 1. My conſcience alſo bearing me witneſſe. The Prepoſition foreign, though ſome think is not to be regarded, yet it doth denote, (as moſt ſay) a reſpect to God, who is our Superiour, and to whom our conſcience doth attend, and therefore called not Science, but Conſcience. So that Gods witneſs, and the witneſs of conſcience, are both conjoyned together, yea ſeem to be but one teſtimony, as it were. Hence the very Heathens could ſay, foreign, Conſcience is a God to every man. Therefore Paul uſeth an equivalent expreſſion in other places, Rom. 1. 9. Phil. 1. 8. God is my witneſſe. Salmeron out of Bernard ſpeaks of a two-fold teſtimony of the conſcience, Teſtimonium conſcientiae perhibentis, that which the conſcience doth actively exhibit; and Conſcientiae percipientis, that which it doth receive from the Spirit of God, of which we read Rom. 8. 16. and in this later ſenſe he underſtands it: But we take both in, viz. that witneſs which the conſcience did actually give of Paul's ſincerity. But becauſe this could not be done without the Spirit of God inabling thereunto, therefore it is a witneſſe received from Gods Spirit firſt, and from that conſcience is enabled to deliver it to us.
Now when ſo much rejoycing is attributed to the teſtimony of conſcience, you muſt take along with you, who it is that ſpeaketh thus, The teſtimony of our conſcience, of Paul, who was ſanctified, enlightned, and guided by the Word; otherwiſe there is a teſtimony of a deluded conſcience, of a ſecure conſcience, that ſpeaketh peace, when there is no peace; and this doth not afford any true or ſolid ground of rejoycing; it muſt be therefore the teſtimony of ſuch a conſcience, which Paul had. And ſo obſerve,
That the witneſſe of our conſcience rightly guided in acquitting of us, is a The witneſſe of a good conſcience is great ground of comfort.ground of unspeakable comfort.
He that hath his conſcience rightly clearing of him, he need not care for all the accuſations of the Devils in hell, and wicked men upon the earth. It breedeth confidence both towards God and towards men. Towards God, 1 Iohn 3. 21. If our hearts condemn us not, we have confidence towards God, and whatſoever we aske, we receive of him. This encourageth and imboldeneth in prayer. And towards men: As you ſee Paul juſtified himſelf by this, when called before the Council, and made to plead for himſelf, Act. 23. 1. Yea the Heathens, though they could never attain to a true ſpiritually ſanctified conſcience, yet not to live according to the natural dictates thereof, they accounted the only happineſſe, Nil conſcire ſibi—was the onelyonly thing that made happy. And Hic murus aheneus eſto. Pindar called it, The good nurſe in our old age. So great a matter is it to have the teſtimony of a good conſcience, void of offence, for that is Mille teſtes, more than all the teſtimonies in the world.
Seeing therefore men have ſuch conſtant recourſe to this witneſſe within, What is required to a good conſcience.and their comfort is true or falſe, according as that is guided; Let us enquire firſt into the conſtituent or ingredient qualities, of a rightly guided conſcience. And
Firſt, There is neceſſarily required to a good and true teſtimony of our conſcience, 1. That it witneſs according to the word of God.That it take the word of God as a Rule to judge by, to witneſſe by, to accuſe by, and to acquit by. The conſcience of a man is not the ſupream rule, but an inferiour; and therefore is Regula regulata, as well as Regula regulans, a rule to be ruled by an higher rule, which is the Scripture. To the Law, to the teſtimony, if they ſpeak not according to this, it is becauſe there is no light in them, Iſa. 8. 20. If a man pretend to never ſo much light within, if he rejoyceth never ſo much in the light that he hath, yet if it be not from the light of the Word, if it be not examined, tried and judged to be according to that it is but a falſe light, a light that will end in darkneſs. So then, though conſcience be a teſtimony, yet you ſee that bath another teſtimony to be guided by; though it be a Law in a man, yet there is a ſuperiour Law to that, which is the word of God. By this you may ſee, what a rotten foundation they have to build their comforts upon, who take up other rules for their conſcience, beſides the Scripture. Theſe joyes are all but like the morning-dew. Some make their rule in Religion, to be the tradition of their Fathers. The Papiſt doth ſo extoll tradition, that they think that alone without Scripture is ſtarre bright enough to guide us. Paul's zeal while a perſecutor ſeemed to be grounded much upon this, becauſe they were the traditions of his fathers. And truly tradition is the greateſt reaſon of moſt mens faith, whether it be in a right way, or a true. But this is an improper foundation for thy faith. As thy faith is hereby a blind faith, ſo thy comfort is but a blind comfort. How greatly do the Popiſh Caſuiſts perplex their people with ſuch caſes of conſcience, and about ſuch ſuperſtitious things, that they have only tradition for, and that it may be not many yeares neither, without any ſtamp or ſuperſcription of the Scripture? Have not they comfort in their Penances, in their Indulgences? Will not their Friers and Monks (not thoſe ſlow beaſts and idle bellies) who from deluded principles of conſcience, do ſeverely and auſteerly mortifie themſelves, ſay, They have the teſtimony of their conſciences, and make a bulwark from thence? But where is the rule they go by? Is it not tradition? On the contrary ſide, in another extream, there is the Enthuſiaſt, who rejecteth the Scripture as a dead letter, and doth adhere only to revelations, to pretended workings of Gods Spirit, to the manifeſt light within them: Doe not theſe even boaſt in their joyes and raviſhments? Doe they not, when unable to anſwer arguments, flie to a light within them? But what ground is there for this? Is not the Apoſtles command, That we ſhould not believe every ſpirit, but try them? 1 John 4. 1. And how muſt that be but by the Scripture? You ſee then, that it is not conſcience ſimply and alone, but a Scripture-conſcience that is the ground of comfort. To leave that, and to truſt in our conſcience, is to make our conſciences a Bible, to attribute infallibility to our ſelves. Now this Scrigture is not only a Rule for our conſcience in matters of faith, but alſo of manners, of righteouſneſſe towards man. Conſcience muſt witneſs to thee, not only that thou art in the true Religion, but alſo doeſt walk in holy converſation. It muſt teſtifie of thy righteouſneſs towards man, as well as of Religion towards God. This was Paul's continual exerciſe, Act. 24. 26. To have a conſcience void of offence towards God, and towards man. There are many voluminous Tractates of Caſes of Conſcience, De jure & juſtitiâ, Of Righteouſneſſe towards man. And although the Scripture doth not particularly decide Law-caſes, yet it layeth down ſuch general rules, that by them particulars may eaſily be decided, if our hearts were not corrupt. As for example, that famous rule, What you would have men do to you; do ye to them, Mat. 7. 12. Our Saviour after he had given religious precepts about prayer; &c. he addeth this, to ſhew that Religion and righteouſneſs muſt alwayes go together. And Adrian the Emperour was ſo affected with this Rule, ſaying, He had it from the Jews or Chriſtians, that he commanded it to be written on the doors and gates of his Palace; and before he would puniſh any offender, would inform him of this Rule. And our Saviour ſaith, This is the Law and the Prophets. A great expreſſion. Look then to thy conſcience, that it take the Scripture for a Rule in its adequate nature. For faith and converſation, this is no rule for conſcience to go by. Others do ſay, every 2. The help of the Spirit to inſtruct us in the true meaning of the Word.one is to look to himſelf; but the word of God that muſt bear evidence to thee by thy conſcience.
Secondly, To the right guidance of our conſcience, in witneſſing to us, there is not only required the Word as a Rule, But the Spirit of God to enlighten thy mind to receive the true meaning thereof. Such are the powerfull deluſions of Satan, that when he can no longer dethrone the Scripture from its authority, but men will appeal to that, then he looketh about to advance his Kingdom by the Scriptures ill handled, and wreſted to corrupt opinions; and by this means men are brought into a worſe condition, and more incurable then thoſe who walk by no Scripture at all. For if a man be delivered up to this perſwaſion, that his opinions and wayes are allowed by Scripture, warranted by Scripture, what way ſhall we take to reduce him? The Apoſtle Peter telleth us of ſome unſtable and unlearned men, 2 Pet. 3. 16. which did wreſt the Scriptures to their own perdition; And nothing is more ordinary, which made Luther ſay, That the Bible was the Hereticks book; not in the ſenſe the Papiſts do, accuſing it thereby of inſufficiency and imperfection: But for the dignity of it, having ſuch authority, that every Heretick would gladly runne to this Sanctuary. The Scripture then, though a perfect Rule, yet is not enough to guide our conſcience, unleſs the Spirit of God, as is promiſed, lead us into truth; As the Sunne, though never ſo full of light, yet cannot guide a blind man. We grant indeed that the Scripture is but a dead letter, and of it ſelf without Gods Spirit, doth not enlighten the mind, and convert the heart. Only we ſay, The Spirit doth this, in and by the Scripture, and that all mens conſciences, impulſes, light, revelations and joyes, muſt be examined, and ſtand or fall according to this Rule. Let this be granted, and then we plead as fervently as any can, for the work of Gods Spirit. This muſt enlighten the conſcience, to be able to underſtand and believe the things revealed there. Hence the Diſciples could not attempt their office, of publiſhing the Goſpel, without this aſſiſtance from the holy Ghoſt, John 16. 13. he is ſaid, To guid them into all truth. To guide them, foreign, this ſignifieth that they did not know the way; or if they were in, they would quickly divert into by-paths, if this Spirit did not guide them. When David ſaid, The Word was a lamp and light to his feet: If we underſtand it effectually, ſo that it did not only propound the light objectively, but that alſo he was ſubjectively thereby illuminated, this doth neceſſarily preſuppoſe the work of Gods Spirit. No wonder then, if ſo many may be exceedingly acquainted with Scripture, be ready with ſome Texts upon every occaſion, yet for all that be deluded with errours, becauſe they want Gods Spirit to enlighten them, and inſtruct them thereby. Let us look upon the Jews, the ſad deſt object in the world at this day; they have been ſo skilfull in the Old Teſtament, that ſome could remember how many words and ſyllables were therein, and that is read to them daily; yet who more maliciouſly oppoſite unto the Lord Chriſt, promiſed in the Old Teſtament, than they are? But the Scripture giveth a full reaſon thereof, The veil is upon their eyes. And long before there was ſuch a prediction of this ſpiritual judgement upon them, That ſeeing they ſhould not ſee, hearing not hear, leſt they underſtand and be converted. Therefore to have a pure and true conſcience, we muſt be ſure to pray and exerciſe our ſelves herein, that the Spirit of God would direct us into the true ſenſe and meaning of the Word, which is to be expected in the holy uſe of thoſe means which are neceſſary to find out the ſenſe thereof. For you muſt not expect that Gods Spirit will immediately reveal the ſenſe of the Scripture, without other helps, no more than he will make you underſtand Greek and Hebrew. Know then, it is a very ſad, and almoſt incurable condition, when the holy Scriptures do become a ſnare to us, when we ſuck poiſon out of theſe ſweet herbs. Although indeed we cannot from the Scripture get any hurt, but our own corruptions procure it to us, becauſe we bring the Scripture to our ends and affections, not them to the Scripture.
Thirdly, To the having of a well-ordered conſcience, There is greatly required 3. Pure aims and intentionspure aims and intentions. For although a good intention cannot ſanctifile an unlawfull action, yet corrupt intentions will blaſt, and defile the beſt actions. Inſomuch that if we had the gifts and parts of the ableſt men, yea of Angels themſelves, yet ſinfull aims would be like Locuſts and Caterpillars to devour this hopefull fruit. But oh the unſearchable hypocriſie and deceitfulneſs of mans heart, even in this very reſpect! How ready is every Phariſee, every Heretick and Papiſt to appropriate this to themſelves? How often do we find them profeſſing to the whole world, that it is not any outward advantage, any temporal emolument that they look at or regard, but the glory of God, and that therefore they have much rejoycing, becauſe of this? But if the counterfeit will bring ſuch peace, what will the real and ſincere intentions of a man do? And certainly though a man be cloathed with never ſo much glory in the Church of God; ſo that we are ready to ſay, not only a greater than Austin or Chryſostome, but even than Paul or Peter (For ſome have cried up the heads of their parties, as having greater gifts, than the Apoſtles themſelves:) Yet without ſincere intentions they are but as a tinkling cymbal. This therefore is the life, ſoul, and the all in a good conſcience. But that will come in more ſeaſonably afterwards.
Fourthly, To a right ordered conſcience, whoſe witneſs may be received, and 4. Inward ſanctification.comfort taken thereby, That there is required the inward ſanctification and effectual renovation thereof. So that till this be, every mans conſcience is like a man himſelf, a meer liar; There is no believing of it, no truſting of it. When it is ſaid, Jer. 17. That the heart of a man is deceitfully wicked, or crafty, and ſupplanting a man. This comprehends conſcience, as well as any part elſe. For you have heard, that original ſinne is in this, as well as in other powers of the ſoul. So that in theſe two reſpects, the natural conſcience doth alwayes fail. For either it doth not witneſs that which is right, or not to a right end. Inſomuch, that though a natural man is not to gainſay, or contradict his conſcience, yet nothing lieth upon him more, than to have his conſcience rightly informed or regulated by Gods word. What is the reaſon you ſee every civil man, every formal man ſo applauding himſelf in his good condition? It is becauſe his conſcience is not a ſpiritual conſcience, a Scripture-conſcience; for that would make him abhor himſelf, and flie out of the Sodome he was in. For in moſt things the conſcience doth not witneſs the truth at all, but it doth fl…tter and deceive thee. How ſeldom doth it tell thee, thou art the drunkard, the hypocrite, the neglecter of private duties, &c! Or if it doth, then it is to a falſe end, either to drive to deſpair, and to flie from Chriſt, whoſe blood only can cleanſe the conſcience; or elſe to quiet it again by ſome ſuperſtitious uſages, and non-inſtituted remedies. And this is the reaſon, why ſo few are brought out of the troubles of their conſcience into an Evangelical and Goſpel way. Know then, here is the root of all thy miſery, thy conſcience being unſanctified, lulleth thee aſleep, whereby thou rejoyceſt in thy condition, when thou haſt cauſe to fear and tremble.