The Witness of our own Spirit

“This is our rejoicing, the testimony of out conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.” 2 Cor. 1:12
1. Such is the voice of every true believer in Christ, so long as he abides
in faith and love. “He that followeth me,” saith our Lord, “walketh not in
darkness:” And while he hath the light, he rejoiceth therein. As he hath
“received the Lord Jesus Christ,” so he walketh in him; and while he walketh
in him, the exhortation of the Apostle takes place in his soul, day by day,
“Rejoice in the Lord always; and again I say, Rejoice.”
2. But that we may not build our house upon the sand, (lest when the rains
descend, and the winds blow, and the floods arise and beat up it, it fall
and great be the fall thereof,) I intend in the following discourse to show,
what is the nature and ground of a Christian's joy. We know, in general, it
is that happy peace, that calm satisfaction of spirit, which arises from
such a testimony of his conscience, as is here described by the Apostle.
But, in order to understand this the more thoroughly, it will be requisite
to weigh all his words; whence will easily appear, both what we are to
understand by conscience, and what by the testimony thereof; and also, how
he that hath this testimony rejoiceth evermore.
3. And, First, what are we to understand by conscience? What is the meaning
of this word that is in every one's mouth? One would imagine it was an
exceedingly difficult thing to discover this, when we consider how large and
numerous volumes have been from time to time wrote on this subject; and how
all the treasures of ancient and modern learning have been ransacked, in
order to explain it. And yet it is to be feared, it has not received much
light from all those elaborate inquiries. Rather, have not most of those
writers puzzled the cause; “darkening counsel by words without knowledge;”
perplexing a subject, plain in itself, and easy to be understood? For, set
aside but hard words, and every man of an honest heart will soon understand
the thing.
4. God has made us thinking beings, capable of perceiving what is present,
and of reflecting or looking back on what is past. In particular, we are
capable of perceiving whatsoever passes in our own hearts or lives; of
knowing whatsoever we feel or do; and that either while it passes, or when
it is past. This we mean when we say, man is a conscious being: He hath a
consciousness, or inward perception, both of things present and past,
relating to himself, of his own tempers and outward behavior. But what we
usually term conscience, implies somewhat more than this. It is not barely
the knowledge of our present or the remembrance of our preceding life. To
remember, to bear witness either of past or present things, is only one, and
the least office of conscience: Its main business is to excuse or accuse, to
approve or disapprove, to acquit or condemn.
5. Some latter writers indeed have given a new name to this, and have chose
to style it a moral sense. But the old word seems preferable to the new,
were it only on this account, that it is more common and familiar among men,
and therefore easier to be understood. And to Christians it is undeniably
preferable, on another account also; namely, because it is scriptural;
because it is the word which the wisdom of God hath chose to use in the
inspired writings.
And according to the meaning wherein it is generally used there,
particularly in the Epistles of St. Paul, we may understand by conscience, a
faculty or power, implanted by God in every soul that comes into the world,
of perceiving what is right or wrong in his own heart or life, in his
tempers, thoughts, words, and actions.
6. But what is the rule whereby men are to judge of right and wrong? Whereby
their conscience is to be directed? The rule of Heathens, as the Apostle
teaches elsewhere is “the law written in their hearts;” by the finger of
God; “their conscience also bearing witness,” whether they walk by this rule
or not, “and their thoughts the mean while accusing, or even excusing,”
acquitting, defending them; he kai apologoumenon. (Rom. 2:14, 15.) But the
Christian rule of right and wrong is the word of God, the writings of the
old and New Testament; all that the Prophets and holy men of old wrote as
they were moved by the holy Ghost; all that Scripture which was given by
inspiration of God, and which is indeed profitable for doctrine, or teaching
the whole will of God; for reproof of what is contrary thereto; for
correction or error; and for instruction, or training us up, in
righteousness. (2 Tim. 3:16.)
This is a lantern unto a Christians feet, and a light in all his paths. This
alone he receives as his rule of right or wrong, of whatever is really good
or evil. he esteems nothing good, but what is here enjoined, either directly
or by plain consequence, he accounts nothing evil but what is here
forbidden, either in terms, or by undeniable inference. Whatever the
Scripture neither forbids nor enjoins, either directly or by plain
consequence, he believes to be of an indifferent nature; to be in itself
neither good nor evil; this being the whole and sole outward rule whereby
his conscience is to be directed in all things.
7. And if it be directed thereby, in fact, then hath he the answer of a good
conscience toward God. “A good conscience is what is elsewhere termed by the
Apostle, “a conscience void of offense.” So, what he at one time expresses
thus, “I have lived in all good conscience before God until this day;” (Acts
23:1; ) he denotes at another, by that expression, “herein do I exercise
myself, to have always a conscience void of offense toward God, and toward
men.” (Acts 24:16.) Now in order to this there is absolutely required,
First, a right understanding of the word of God, or his “holy, and
acceptable, and perfect will” concerning us, as it is revealed therein. For
it is impossible we should walk by a rule, if we do not know what it means.
There is, Secondly, required (which how few have attained!) a true knowledge
of ourselves; a knowledge both of our hearts and lives, or our inward
tempers and outward conversation: Seeing, if we know them not, it is not
possible that we should compare them with our rule. There is required,
Thirdly, an agreement of our hearts and lives, or our tempers and
conversation, or our thoughts, and words, and works, with that rule, with
the written word of God. For, without this, if we have any conscience at
all, it can be only an evil conscience. There is, Fourthly, required, an
inward perception of this agreement with our rule: And this habitual
perception, this inward consciousness itself, is properly a good conscience;
or, in other phrase of the Apostle, “a conscience void of offense, toward
God, and toward men.”
8. But whoever desires to have a conscience thus void of offence, let him
see that he lay the right foundation. Let him remember, “other foundation”
of this “can no man lay, than that which is laid, even Jesus Christ.” And
let him also be mindful, that no man buildeth on him but by a living faith;
that no man is a partaker of Christ, until he can clearly testify, “The life
which I now live, I live by faith in the Son of God;” in him who is now
revealed in my heart; who “loved me, and gave himself for me.” Faith alone
is that evidence, that conviction, that demonstration of things invisible,
whereby the eyes of our understanding being opened, and divine light poured
in upon them, we “see the wondrous things of Gods law;” the excellency and
purity of it; the height, and depth, and length, and breadth thereof, and of
every commandment contained therein. It is by faith that, beholding “the
light of the glory of God in the face of Jesus Christ,” we perceive, as in a
glass, all that is in ourselves, yea, the inmost motions of our souls. And
by this alone can that blessed love of God be “shed abroad in our hearts,”
which enables us so to love one another as Christ loved us. By this is that
gracious promise fulfilled unto all the Israel of God, “I will put my laws
into their mind, and write” (or engrave) “them in their hearts;” (Heb. 8:10;) hereby producing in their souls an entire agreement with his holy and
perfect law, and “bringing into captivity every thought to the obedience of
Christ.”
And, as an evil tree cannot bring forth good fruit, so a good tree cannot
bring forth evil fruit. As the heart therefore of a believer, so likewise
his life, is thoroughly conformed to the rule of Gods commandments; in a
consciousness whereof, he can give glory to God, and say with the Apostle,
“This is our rejoicing, the testimony of our conscience, that in simplicity
and godly sincerity, not with fleshly wisdom, but by the grace of God, we
have had our conversation in the world.”
9. “We have had our conversation:” The Apostle in the original expresses
this by one single word, anestaphemen, but the meaning thereof is exceeding
broad, taking in our whole deportment, yea, every inward as well as outward
circumstance, whether relating to our soul or body. It includes every motion
of our heart, of our tongue, or our hands, and bodily members. It extends to
all our actions and words; to the employment of all our powers and
faculties; to the manner of using every talent we have received, with
respect either to God or man.
10. “We have had our conversation in the world;” even in the world of the
ungodly: Not only among the children of God; (that were comparatively a
little thing;) but among the children of the devil, among those that lie in
wickedness, en toi poneroi, in the wicked one. What a world is this! how
thoroughly impregnated with the spirit it continually breathes. As our God
is good, and doeth good, so the god of this world and all his children, are
evil, and do evil (so far as they are suffered) to all the children of God.
Like their father, they are always lying in wait, or walking about, seeking
whom they may devour; using fraud or force, secret wiles or open violence,
to destroy those who are not of the world; continually warring against our
souls, and, by old or new weapons, and devices of every kind, labouring to
bring them back into the snare of the devil, into the broad road that
leadeth to destruction.
11. We have had our whole conversation, in such a world, “in simplicity and
godly sincerity.” First, in simplicity: This is what our Lord recommends,
under the name of a “single eye.” “The light of the body,” saith he, “is the
eye. If therefore thine eye be single, the whole body shall be full of
light.” The meaning whereof is this: What the eye is to the body, that the
intention is to all the words and actions: If therefore this eye of thy soul
be single, all thy actions and conversation shall be “full of light,” of the
light of heaven, of love, and peace, and joy in the Holy Ghost.
We are then simple of heart, when the eye of our mind is singly fixed on
God; when in all things we aim at God alone, as our God, our portion, our
strength, our happiness, our exceeding great reward, our all, in time and
eternity. This is simplicity; when a steady view, a single intention of
promoting his glory, of doing and suffering his blessed will, runs through
our whole soul, fills all our heart, and is the constant spring of all our
thoughts, desires, and purposes.
12. “We have had our conversation in the world,” Secondly, “in godly
sincerity.” the difference between simplicity and sincerity seems to be
chiefly this: Simplicity regards the intention itself, sincerity the
execution of it; and this sincerity relates not barely to our words, but to
our whole conversation, as described above. It is not here to be understood
in that narrow sense, wherein St. Paul himself sometimes uses it, for
speaking the truth, or abstaining from guile, from craft, and dissimulation;
but in a more extensive meaning, as actually hitting the mark, which we aim
at by simplicity. Accordingly, it implies in this place, that we do, in
fact, speak and do all to the glory of God; that all our words are not only
pointed at this, but actually conducive thereto; that all our actions flow
on in an even stream, uniformly subservient to this great end; and that, in
our whole lives, we are moving straight toward God, and that continually;
walking steadily on in the highway of holiness, in the paths of justice,
mercy, and truth.
13. This sincerity is termed by the Apostle, godly sincerity, or the
sincerity of God; eilikrineiai Theou, to prevent our mistaking or
confounding it with the sincerity of the Heathens; (for they had also a kind
of sincerity among them, for which they professed no small veneration;)
likewise to denote the object and end of this, as of every Christian virtue,
seeing whatever does not ultimately tend to God, sinks among “the beggarly
elements of the world.” By styling it the sincerity of God, he also points
out the Author or it, the “Father of lights, from whom every good and
perfect gift descendeth;” which is still more clearly declared in the
following words, “Not with fleshly wisdom , but by the grace of God.”
14. “Not with fleshly wisdom:” As if he had said, “We cannot thus converse
in the world, by any natural strength of understanding, neither by any
naturally acquired knowledge or wisdom. We cannot gain this simplicity, or
practise this sincerity, by the force either of good sense, good nature, or
good breeding. It overshoots all our native courage and resolution, as well
as all our precepts of philosophy. The power of custom is not able to train
us up to this, nor the most exquisite rules of human education. Neither
could I Paul ever attain hereto, notwithstanding all the advantages I
enjoyed, so long as I was in the flesh, in my natural state, and pursued it
only by fleshly, natural wisdom.”
And yet surely, if any man could, Paul himself might have attained thereto
by that wisdom: For we can hardly conceive any who was more highly favoured
with all the gifts both of nature and education. Besides his natural
abilities, probably not inferior to those of any person then up the earth,
he had all the benefits of learning, studying at the University of Tarsus,
afterwards brought up at the feet of Gamaliel, a person of the greatest
account, both for knowledge and integrity, that was then in the whole Jewish
nation. And he had all the possible advantages of religious education, being
a Pharisee, the son of a Pharisee, trained up in the very straitest sect or
profession, distinguished from all others by a more eminent strictness. And
herein he had “profited above many” others, “who were his equals” in years,
“being more abundantly zealous” of whatever he thought would please God, and
“as touching the righteousness of the law, blameless.” But it could not be,
that he should hereby attain this simplicity and godly sincerity. It was all
but lost labour; in a deep, piercing sense of which he was at length
constrained to cry out, “The things which were gain to me, those I counted
loss, for the excellency of the knowledge of Christ Jesus my Lord.” (Phil.
3:7, 8.)
15. It could not be that ever he should attain to this but by the “excellent
knowledge of Jesus Christ” our Lord; or, “by the grace of God,” — another
expression of nearly the same import. By “the grace of God” is sometimes to
be understood that free love, that unmerited mercy, by which I a sinner,
through the merits of Christ, am now reconciled to God. But in this place it
rather means that power of God the Holy Ghost, which “worketh in us both to
will and to do of his good pleasure.” As soon as ever the grace of God in
the former sense, his pardoning love, is manifested to our souls, the grace
of God in the latter sense, the power of his Spirit, takes place therein.
And now we can perform, through God, what to man was impossible. Now we can
order our conversation aright. We can do all things in the light and power
of that love, through Christ which strengtheneth us. We now have “the
testimony of our conscience,” which we could never have by fleshly wisdom,
“that in simplicity and godly sincerity, we have our conversation in the
world.”
16. This is properly the ground of a Christian's joy. We may now therefore
readily conceive, how he that hath this testimony in himself rejoiceth
evermore. “My soul,” may he say, “doth magnify the Lord, and my spirit
rejoiceth in God my Saviour.” I rejoice in him, who, of his own unmerited
love, of his own free and tender mercy, “hath called me into this state of
salvation,” wherein, through his power, I now stand. I rejoice, because his
spirit beareth witness to my spirit, that I am bought with the blood of the
Lamb; and that, believing in him, “I am a member of Christ, a child of God,
and an inheritor of the kingdom of heaven.” I rejoice, because the sense of
God's love to me hath, by the same Spirit, wrought in me to love him, and to
love for his sake every child of man, every soul that hath made. I rejoice,
because he gives me to feel in myself “the mind that was in Christ:” —
Simplicity, a single eye to him, in every motion of my heart; power always
to fix the loving eye of my soul on Him who “loved me, and gave himself for
me;” to aim at him alone, at his glorious will, in all I think, or speak, or
do: — Purity, desiring nothing more but God; “crucifying the flesh with its
affections and lusts;” “setting my affections on things above, not on things
of the earth:” — Holiness, a recovery of the image of God, a renewal of soul
“after his likeness:” — And Godly Sincerity, directing all my words and
works, so as to conduce to his glory. In this I likewise rejoice, yea, and
will rejoice, because my conscience beareth me witness in the Holy Ghost, by
the light he continually pours in upon it, that “walk worthy of the vocation
wherewith I am called;” that I “abstain from all appearance of evil,”
fleeing from sin as from the face of a serpent; that as I have opportunity I
do all possible good, in every kind, to all men; that I follow my Lord in
all my steps, and do what is acceptable in his sight. I rejoice, because I
both see and feel, through the inspiration of God's Holy Spirit, that all my
works are wrought in him, yea, and that it is He who worketh all my works in
me. I rejoice in seeing through the light of God, which shines in my heart,
that I have power to walk in his ways; and that, through his grace, I turn
not therefrom, to the right hand or to the left.
17. Such is the ground and the nature of that joy whereby an adult Christian
rejoiceth evermore. And from all this we may easily infer, First, that this
is not a natural joy. It does not arise from any natural cause: Not from any
sudden flow of spirits. This may give a transient start of joy; but the
Christian rejoiceth always. It cannot be owing to bodily health or ease; to
strength and soundness of constitution: For it is equally strong in sickness
and pain; yea, perhaps far stronger than before. Many Christians have never
experienced any joy, to be compared with that which then filled their soul,
when the body was well nigh worn out with pain, or consumed away with pining
sickness. Least of all can it be ascribed to outward prosperity, to the
favour of men, or plenty of worldly goods; for then, chiefly, when their
faith has been tried as with fire, by all manner of outward afflictions,
have the children of God rejoiced in Him, whom unseen they loved, even with
joy unspeakable. And never surely did men rejoice like those who were used
as “the filth and off scouring of the world;” who wandered to and fro, being
in want of all things; in hunger, in cold, in nakedness; who had trials, not
only of “cruel mockings,” but, “moreover of bonds and imprisonments;” yea,
who, at last, “counted not their lives dear unto themselves, so they might
finish their course with joy.”
18. From the preceding considerations, we may Secondly, infer, that the joy
of a Christian does not arise from any blindness of conscience, from his not
being able to discern good from evil. So far from it, that he was an utter
stranger to this joy, till the eyes of his understanding were opened; that
he knew it not, until he had spiritual senses, fitted to discern spiritual
good and evil. And now the eye of his soul waxeth not dim: He was never so
sharp-sighted before: He has so quick a perception of the smallest things,
as is quite amazing to the natural man. As a mote is visible in the
sun-beam, so to him who is walking in the light, in the beams of the
uncreated Sun, every mote of sin is visible. Nor does he close the eyes of
his conscience any more: That sleep is departed from him. His soul is always
broad awake: No more slumber or folding of the hands to rest! He is always
standing on the tower, and hearkening what his lord will say concerning him;
and always rejoicing in this very thing, in “seeing him that is
invisible.”
19. Neither does the joy of a Christian arise, Thirdly, from any dulness or
callousness of conscience. A kind of joy, it is true, may arise from this,
in those whose “foolish hearts are darkened;” whose heart is callous,
unfeeling, dull of sense, and, consequently, without spiritual
understanding. Because of their senseless, unfeeling hearts, they may
rejoice even in committing sin; and this they may probably call liberty! —
which is indeed mere drunkenness of soul, a fatal numbness of spirit, the
stupid insensibility of a sacred conscience. On the contrary, a Christian
has the most exquisite sensibility; such as he could not have conceived
before. He never had such a tenderness of conscience as he has had, since
the love of God has reigned in his heart. And this also is his glory and
joy, that God hath heard his daily prayer: —
:O that my tender soul might fly
::The first abhorr’d approach of ill;
:Quick, as the apple of an eye,
::The slightest touch of sin to feel.
20. To conclude. Christian joy is joy in obedience; joy in loving God and
keeping his commandments: And yet not in keeping them, as if we were thereby
to fulfil the terms of the covenant of works; as if by any works or
righteousness of ours, we were to procure pardon and acceptance with God.
Not so: We are already pardoned and accepted through the mercy of God in
Christ Jesus. Not as if we were by our own obedience to procure life, life
from the death of sin: This also we have already through the grace of God.
Us “hath he quickened, who were dead in sins;” and now we are “alive to God,
through Jesus Christ our Lord.” But we rejoice in walking according to the
covenant of grace, in holy love and happy obedience. We rejoice in knowing
that, “being justified through his grace,” we have “not received that grace
of God in vain: “that God having freely (not for the sake of our willing or
running, but through the blood of the Lamb) reconciled us to himself, we
run, in the strength which he hath given us, the way of his commandments. He
hath “girded us with strength unto the war,” and we gladly “fight the good
fight of faith.” We rejoice through him who liveth in our hearts by faith,
to “lay hold of eternal life.” This is our rejoicing, that as our “Father
worketh hitherto,” so (not by our own might or wisdom, but through the power
of his Spirit, freely given in Christ Jesus) we also work the works of God.
And may he work in us whatsoever is well-pleasing in his sight! To whom be
the praise for ever and ever!
Category:Christianity