Atos 24:16

DISCOURSE: 1808
A CONSCIENCE VOID OF OFFENCE

Atos 24:16. Herein do I exercise myself, to have always a conscience void of offence toward God, and toward men.

THE Gospel of Christ has in all ages been stigmatized as having an unfriendly aspect on morality; and its professors have been accused as maintaining this position, “that we may continue in sin that grace may abound.” But, however the disgraceful conduct of hypocrites may have appeared to countenance such a charge, it is certain that every true Christian is a living witness for God, and a public monument of the sanctifying influence of the Gospel. St. Paul was not inferior in holiness to any human being, our blessed Lord alone excepted; yet was he inveighed against as a man that was not fit to live upon the earth. In the passage before us we have an account of the accusations brought against him by a certain orator, named Tertullus. He was represented as “a pestilent fellow, a mover of sedition among all the Jews throughout the world, a ringleader of the sect of the Nazarenes, and, to complete the whole, an impious profaner of the temple [Note: ver. 5, 6.].” In other words, he was accused of sedition, heresy, and profaneness. In answer to these allegations he shews that, as to sedition, the reason of his coming to Jerusalem was to bring alms to his nation, and to present his offerings to God; and that his demeanour there had been peaceable and quiet, for they had not found him in the temple disputing with any man, nor raising up the people either in the synagogue, or in the city. As to the charge of heresy, he acknowledges, that after the way that they called heresy, he did worship the God of his fathers, believing those very Scriptures, and hoping for the accomplishment of that very resurrection, which his accusers themselves professed to believe and hope for. And lastly, as to the profaneness and impiety with which they charged him, he declares that his principles led him to a far different conduct: that that faith and hope, which he professed, stimulated him to the most scrupulous performance of every duty both to God and man: “herein,” says he, (or it might be translated, on this account, that is, on account of this faith and hope,) “I exercise myself to have always a conscience void of offence toward God and toward men.” We propose to shew,

I. What is the attainment which every true Christian labours for.

II.

The vast importance of it to every child of man.

I. What is the attainment, &c.—

Without entering into any metaphysical inquiries concerning the nature of conscience, we may observe that its office is to testify to every man the quality of his past actions, and to regulate his conduct agreeably to some standard of right and wrong. It does not so properly judge respecting the truth or falsehood of any position: (that is rather the office of the understanding) it regards rather actions than sentiments; and the good or evil that is in them, rather than any prudential considerations respecting them. It is a monitor in every man’s own bosom that may be called, in a qualified sense, the voice of God within him. It is not wholly subject to his own controul: for though much may be done to bribe, or silence it, yet sometimes it will speak out, and force the most obdurate sinner to listen to its voice.

The rules whereby it judges are various: where the light of revelation does not shine, it has no better rule than the law of nature, or the law of a man’s own mind. It is then regulated by every man’s own apprehensions of good or evil; and therefore must of necessity give a verdict more or less erroneous, as the person’s mind is more or less instructed in moral truth. On this account, it would not be easy with respect to heathens to determine precisely what a conscience void of offence is; for certainly, allowances must be made for the different degrees of light which men enjoy. But with respect to us, who live under the clear dispensation of the Gospel, these difficulties in a great measure vanish. The following considerations may help to throw some light upon the subject.

The conscience is not to be judged void of offence merely because it does not accuse us. There are many so thoughtless and dissipated that they give themselves no time to reflect. They are engaged in a continual round of business or amusement; they shun all those scenes which would be likely to bring their sins to remembrance; they avoid all serious conversation; and thus they pass months and years without feeling any remonstrances of conscience: that faculty is lulled asleep; and, if by any means it be in the least degree awakened, every method is adopted to check its clamours, and restore its wonted tranquillity. Of such persons God speaks by the Prophet Hosea, when he says, “They consider not in their hearts that I remember all their wickedness.”

There are others who imbibe principles which are well calculated to weaken the influence of conscience. They take it for granted, that there is no great evil in sin; that God will never execute his threatenings against it; that they cannot be obnoxious to his wrath, because they have not committed any heinous sins, or, if they have, they were only such as the fashions of the world, and the frailties of their nature might well excuse. By such principles as these they persuade themselves that they have no ground for fear: like some of the Jews of old, they “heal their wounds slightly, saying, Peace, peace, when there is no peace,” or, like others of them, they affirm boldly, “I shall have peace, though I walk in the imagination of my heart.”

There is yet another description of persons who have at times been harassed with remorse of conscience; but they have so often resisted their convictions, sinned against the light, and done violence to all their own feelings, that they have, as the Apostle says, “seared their consciences as with a hot iron,” and rendered themselves “past feeling.”
Now it will be needless to prove that such persons have not a conscience void of offence; they may be rather said to have no conscience at all; or, if they have, it must be called, what the Apostle does call it, an evil conscience.

As a conscience is not void of offence merely because it does not accuse, so neither is it necessarily so, even if it should approve.

Many propose to themselves a false standard of right and wrong. Even among those who bear the Christian name, how many are there who think that religion consists in penances and pilgrimages, and in the observance of superstitious rites and ceremonies; yea, who would think, that the extirpation of heretics was the most meritorious work they could effect! Yet, if they were to abound in such works as these, and thereby gain the approbation of their own consciences, must we therefore say that their consciences were void of offence? Surely not. St. Paul has told us with respect to himself, that he verily “thought he ought to do many things contrary to the name of Jesus:” but does he assert his innocence upon that ground? No; he calls himself “a blasphemer and injurious, and a persecutor, yea, the very chief of sinners.” Our Lord tells his Disciples, that many would think, “whosoever killed them would do God service:” but could this conceit excuse their murderous acts? No. If we act upon wrong principles, our actions must be bad: nor can our error change the quality of our actions: it may indeed extenuate our guilt; but it can never render that good, which is in its own nature evil.
To speak then immediately to the point—There are two things necessary to constitute a conscience void of offence; it must have a clear discovery of the rule of duty; and it must testify upon good grounds, that there is a correspondence between that rule and our actions.
It must have a clear discovery of the rule of duty. The rule of duty is concise and plain: we are to “love God with all our heart and soul and strength, and our neighbour as ourselves: on these two commandments hang all the law and the prophets.” Now this rule, in theory, is universally acknowledged; but, through the influence of our carnal interests and passions, we lose sight of it entirely, and imagine ourselves conforming to it, when we are violating it in every point of view. We suppose that the love of this present world will consist with a good conscience, though God himself has told us, that “if any man love the world, the love of the Father is not in him.” We think we may indulge pride, envy, selfishness, and a thousand other malignant passions, and yet conform to the law of love.
While the eyes of our understanding are thus blinded, we cannot be said to have a conscience void of offence; because the conscience being unenlightened with respect to the rule of judging, it cannot possibly give a just verdict on our case. It must be acquainted with the several relations in which we stand to God and man: it must see what is required of us as creatures, as sinners, as redeemed. It must know that God claims our entire dependence, supreme regard, unreserved obedience. It must feel the necessity of abasing ourselves before God in dust and ashes, and of “fleeing for refuge to the hope set before us.” In short, it must be convinced, that “a life of faith on the Son of God,” and “a cleaving to him with full purpose of heart,” are the distinguishing features of the true Christian. But besides this, it must be acquainted also with the several duties which we owe to our fellow-creatures, as superiors, equals, and inferiors; and that too not only in their civil capacity, but in their relation to us as members of Christ’s mystical body. When it is thus enlightened, then, and then only, is it capable of being void of offence toward God and man.
But it is yet further necessary that conscience should be able to testify, upon good grounds, that there is a correspondence between this rule of duty and our actions.
Its testimony must proceed from a watchful observation of all our motives and principles of action. It must be in the habit of bringing our conduct to the touchstone, and of discerning between the pure metal and the most specious counterfeits. It must be on its guard against the bias it receives from prejudice and passion; and must be able to appeal to the heart-searching God for the truth of its testimony. Not that it need testify, that there is no sin in us; for then who could ever receive a favourable verdict, seeing “that in many things we all offend?” But its testimony must be to this effect; that, after searching the sacred records, after praying for the teachings of God’s Spirit, after carefully investigating not only our actions, but our motives and principles, and after comparing these with the rule of duty, it cannot discern that there is any one sin habitually indulged, or any one duty allowedly neglected.

This is the true import of what is called in our text, “a conscience void of offence:” and this every true Christian labours to maintain.
We now come to shew,

II.

The vast importance of it to every child of man—

Men in general are well pleased if they can secure the approbation of their fellow—creatures, and maintain a character for probity in the world. They are therefore chiefly attentive to their external conduct, and not very solicitous about the thoughts or desires of their hearts. But this will not satisfy the true Christian. He knows that the eye of God is upon his heart, and that the most secret thought is “naked and open before him.” Like the Apostle, he accounts it “a small matter to be judged of man’s judgment;” he says, ‘What good can the applause of men do me, if I be condemned of my Judge? Or, why need I regard the opinion of the world, if I am accepted and applauded by my God?’ Seeing how contemptible every testimony is in comparison of that of his Maker, he “studies to approve himself to God, a servant that needeth not to be ashamed.” In whatever relation of life he stand, he endeavours to fulfil the duties of it. Is he in authority? he conscientiously improves his influence for the good of men and for the glory of God. More especially, if he sustain that weighty office of a minister of Christ, he will not be a faithless steward, or a slothful servant, but will “be instant in season and out of season,” and will “watch for souls as one that must give account.” On the other hand, is he in an inferior station? he will perform his duties, “not with eye-service, as a man-pleaser, but as unto God.” He will not esteem himself at liberty to yield a partial obedience: he will not think that his observance of relative duties supersedes the necessity of delight in God: nor, on the other hand, will he imagine, that the devoutest exercise of prayer and praise can absolve him from his obligation to equity and mercy. Every duty both to God and man occupies his attention, and is performed in its season, “without partiality and without hypocrisy.” Nor is this strictness merely occasional: it does not exist only in a time of sickness, or during a season of preparation for the Lord’s supper: no: he is “always” engaged in the same “exercise:” the law of God is written in his heart; obedience to it is his delight; nor can any consideration whatever divert him from his purpose. He is not insensible how hard it is to flesh and blood to “cut off a right hand, and to pluck out a right eye:” but no regard to carnal ease will induce him to spare his idol. He expects not that the world should love or honour him, when he recollects how it treated his divine Master: he is well assured that, “if he will live godly in Christ Jesus, he must suffer persecution.” But so far from being terrified at the cross, he takes it up and glories in it. He reverences himself, his conscience I mean, more than he does the whole world. He studies by meditation and prayer to get his conscience well informed; and then he confers not with flesh and blood: he asks only, “What is duty? How shall I maintain a good conscience? How shall I please my God?” These questions satisfactorily determined, he can say with the Apostle, “I am ready not only to be bound, but also to die in the path of duty, for the name of the Lord Jesus.”

That this is no exaggerated statement, but really the character of every true Christian, will appear from the clearest declarations of Holy Writ.
St. Paul repeatedly speaks of Christians in this light: he represents them as being “blameless and harmless, the sons of God, without rebuke in the midst of a crooked and perverse generation, among whom they shine as lights in the world:” and he prays for them that they may be “sincere and without offence until the day of Christ;” yea, “that their whole spirit, soul, and body, may be preserved blameless unto the coming of our Lord Jesus Christ.” And David, giving the character of those who are accepted of God, expressly declares that they are “without guile.” “Blessed is he whose transgression is forgiven, and whose sin is covered; blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.”

If it would afford us any additional satisfaction to find men of like passions with ourselves who have attained to this character, the Scriptures afford us many striking instances. St. Paul himself could testify before the Jewish Sanhedrim, that he had “lived in all good conscience before God until that day.” And in another place he speaks of the testimony which his own conscience bore to his character in these respects, as a source of most exalted pleasure to his soul: “our rejoicing,” says he, “is this, 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.” A similar testimony was given by our Lord himself to a man of far Jess attainments than St. Paul: of Nathanael he said, “Behold an Israelite indeed, in whom is no guile.”
But it may be said, ‘We acknowledge that Christians are so described, and that some eminent persons have attained to that character:’ but still the question recurs, Cannot a man be a true Christian, without having such a conscience as has been described? Before we give a precise answer to this, we should observe, that it is possible a man may be a Christian, and yet not enjoy the comfort of such a conscience; the corruptions of his heart, the temptations of Satan, an occasional commission of sin, and even certain disorders of the body, may prevent his conscience from yielding such a testimony; yea, may cause it to accuse and condemn him, notwithstanding he be a real Christian. But if any ask, whether any one can be a true Christian without having a just ground for such a testimony, or in other words, whether he can be in a state of salvation without possessing real integrity of heart? we answer, that, if there be any truth in the word of God, he cannot. What says David with respect to this? “If I regard iniquity in my heart, the Lord will not hear me.” This cannot mean that if he have iniquity in his heart, God will not hear him: but that if he harbour it, or allow it in any instance, it will be in vain for him to hope for any mercy from God. St. John speaks yet more strongly to the same effect: “He that committeth sin is of the devil: whosoever is born of God doth not commit sin, for his seed remaineth in him; and he cannot sin, because he is born of God: in this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness, is not of God.” Now what can be the import of this passage? To interpret it rigorously according to the strict letter of the words, would certainly render it inconsistent with other passages of Scripture, which declare that “there is no man that liveth and sinneth not:” but to reconcile it with any allowed sin, is absolutely impossible.

Here then we trust we may satisfactorily close the discussion of our text. Seeing that the conscience has been shewn to be without offence only when it can testify of our unreserved conformity to God’s law; and that no one can be a true Christian, unless it be his chief labour to maintain such a conscience.

It only remains that we

Improve the subject.

And now may God in infinite mercy send down upon us his Holy Spirit, to impress our minds with conviction, if we have not yet attained the Christian character, and to fill us with consolation if we have!
We all profess to be Christians in reality, as well as in name. We all feel averse to acknowledge that we have no part or lot in the Gospel salvation: and surely it is a painful task to rob any one of a hope so comfortable, so delightful. It will be far more congenial with our feelings, if we take for granted, that, in this Christian assembly, we all deserve the Christian name. Let us then indulge the pleasing thought: let us now consider ourselves as genuine Disciples of Christ; let us give him the glory of what he has wrought in us; and let us, for the confusion of all the adversaries of the Gospel, and for the confirmation of our own souls, unite in making our acknowledgments to God.
‘Thou Searcher of all hearts, who at this instant observest the state of every soul here before thee, we would not approach thee with any pharisaical boasting, pretending to give the glory to thee, while we are indeed taking it to ourselves: no, Lord, let that be far from us: we know, that, if we had done all that had been commanded us, we should have been only unprofitable servants: but instead of being merely unprofitable, we feel that we are vile and miserable sinners. Nevertheless, we trust that we are monuments of thy grace; and we desire now to join in humble adorations and thanksgivings for what thou hast done for our souls. Through thy grace and mercy we enjoy a conscience void of offence toward thee and toward man. We feel at this time, that, notwithstanding all our short-comings and defects, we have an unfeigned and uniform desire to please thee. Our consciences testify that there is no one instance wherein we knowingly do to others, what we should not think it right for them, in a change of circumstances, to do to us. Nor are we contented with doing to men as we would be done unto: no, Lord: Thou, who seest in secret, knowest what longing desires we have after thee: thou beholdest us daily approaching thy footstool with deepest humiliation and contrition; and hourly, as it were, washing in the fountain of Christ’s blood, which alone can “purge our consciences from dead works.” Nor does our hope of forgiveness embolden us to sin; but rather, thou knowest, animate us to obedience. As for sin, we can appeal to thee, we hate and abhor it. If at any time we commit it, even in thought, thou knowest how much our souls are pained, and how we renew our applications to thee for pardon and strength. We say the truth in Christ, and lie not, our consciences also bearing us witness in the Holy Ghost, that we have great heaviness and continual sorrow in our hearts for the corruptions that yet remain within us; and that, if we could have the desire of our hearts, we would bid an eternal farewell to sin, and be “holy as thou art holy, and perfect as thou art perfect.” Dear brethren, have you such an evidence of your sincerity before God? Do you not now feel any misgivings in your consciences respecting these things? If you can thus appeal to the heart-searching God, then earnestly pray that he would perfect his good work in your hearts; and be “utterly purposed” that from this moment you will no more offend.’

Glad should we be if all were acting thus agreeably to their profession, and walking thus in the paths of peace. But have the consciences of all approved these acknowledgments? Have none felt any misgivings? Has not conscience whispered to any one ‘This is not thy state?’ If this be the case with any one, let him hearken to the friendly intimation, the faithful remonstrance: for “if our heart condemn us, God is greater than our heart, and knoweth all things: but if our heart condemn us not, then, and then only, have we confidence towards God.”

DISCOURSE: 1809
A CONSCIENCE VOID OF OFFENCE [Note: This Analysis of the foregoing Sermon is added, in order that the reader may see how easily a Skeleton may be turned into an entire Sermon.]

Atos 24:16. Herein do I exercise myself, to have always a conscience void of offence toward God, and toward men.

THE Gospel is often represented as unfavourable to morality, but true believers are living monuments of its sanctifying influence. St. Paul was deemed a “fellow not worthy to live upon the earth;” he was accused of sedition, heresy, and profaneness [Note: ver. 5, 6.], but he distinctly and satisfactorily disproved the allegations [Note: Respecting Sedition, ver. 12. Heresy, ver. 14, 15. Profaneness, in general, ver. 16; in the particular that had been specified, ver. 17, 18.], and boldly affirmed that his principles had quite an opposite effect [Note: If ἐν τοὐτψ were translated on this account (as it might be), the connexion between his principles and conduct would he more clearly marked.]—

We shall endeavour to shew,

I. What is that attainment which every true Christian labours for—

A metaphysical inquiry into the nature of conscience would be to little profit. Its office is to testify the quality of our actions, and to regulate our conduct agreeably to some standard of right and wrong [Note: It regards actions rather than sentiments, and the good or evil that is in them rather than any prudential considerations respecting them.]. The rule whereby it should judge, is, the word of God, and it is considered as good or evil, according to the verdict it gives.

Not that it is void of offence merely because it does not accuse—

[There are many so immersed in cares or pleasures that they never reflect on the state of their souls [Note: Oséias 7:2.]; and, if at any time their conscience be alarmed, they instantly endeavour to check its clamours, and restore its tranquillity. Others persuade themselves that they have no cause for fear, and that they shall have peace notwithstanding all their sins [Note: Jeremias 8:11.Deuteronômio 29:19.]: others have, by resisting, quenched the light within them, and thus have reduced themselves to a state of awful obduracy [Note: 1 Timóteo 4:2.]. Such persons have no other than “an evil conscience.”]

Nor is a conscience necessarily void of offence, even though it should approve—

[Many propose to themselves a false standard of right and wrong. By conforming to their own principles they may gain the approbation of their own minds: but it does not therefore follow that they are innocent. Their mistakes cannot change the quality of their actions: error may extenuate, but cannot remove their guilt [Note: Would those who think it meritorious to extirpate heretics, or those, of whom our Lord speaks, João 16:2. be justified in following the dictates of their deluded consciences? St. Paul determines this in his own ease, compare Atos 26:9. with 1 Coríntios 15:9 and 1 Timóteo 1:13; 1 Timóteo 1:15.]

To be truly void of offence, conscience must have a clear discovery of the rule of duty—

[The rule of duty is concise and plain [Note: Mateus 22:37.]; this however, though allowed in theory, is practically denied. Men persuade themselves that the love of the world will consist with their duty to God [Note: 1 João 2:15.]; and that pride, envy, selfishness, &c. may accord with love to man [Note: 1 Coríntios 13:4.]. How should conscience, thus blinded, give a just verdict? or how should its blindness cause that to be good which is in itself evil?]

It should be able also to testify upon good grounds that there is a correspondence between that rule and our actions—

[It should be in the habit of examining our principles and motives, and be on its guard against any bias from prejudice or passion: it should be able to appeal to God for the truth of its testimony; not that it need to testify of sinless perfection [Note: That is not possessed by any, Tiago 3:2.]; but it must testify, that, after the strictest search, it can find no sin habitually indulged, or duty allowedly neglected.]

“A good conscience” being that which every true Christian labours to maintain, I proceed to mark,

II.

The vast importance of it to every child of man—

To labour for it is certainly the character of all who fear God—
[The world are satisfied with gaining the applause of men; but the Christian makes but little account of man’s judgment [Note: 1 Coríntios 4:3.]. He knows that the eye of God is upon his heart [Note: Hebreus 4:13.]: he therefore “studies to approve himself to God:” he has respect to every part of his duty “toward God and man [Note: He does not think that his observance of relative duties supersedes the necessity of delight in God; nor, on the other hand, that the devoutest exercise of prayer and praise can absolve him from his obligations to equity and mercy. Tiago 3:17.]:” and this, not at certain seasons only, but always: nor will he be deterred by any regard to ease, or interest, or fear. Inquiring only, “What is duty?” he will say with the Apostle [Note: Atos 21:13.]—.]

Nor can any one be a true Christian who has not attained it—
[Every pardoned sinner is supposed to be without guile [Note: Salmos 32:2.]. All in the primitive Church are spoken of in this light [Note: Filipenses 1:10; Filipenses 2:15. See also 1 Tessalonicenses 5:23.]. St. Paul did not hesitate to affirm that such was his character [Note: Atos 23:1. 2 Coríntios 1:12.]. And the same is ascribed to one who, in point of experience, was far inferior to him [Note: João 1:47.]: nor is any one in a state of salvation who has not attained it [Note: Many things may conspire to rob a Christian of the comfort of such a conscience, (the corruptions of his heart, the temptations of Satan, and even bodily disorders, may cause him to despond for a season) but a just ground for such a conscience he cannot but possess.]. This is expressly asserted by David [Note: Salmos 66:18.], and St. John [Note: 1 João 3:8. If this were rigorously interpreted, it would contradict other passages of scripture, 1 Reis 8:46. But to reconcile it with allowed sin is impossible.]

Application—

[We all are willing to believe ourselves real Christians, and it is painful to rob any one of so comfortable a hope. Let us then, as Christians, unite our acknowledgments to God [Note: Romanos 9:1.]. Let us adore him for that grace, whereby he enables us to maintain, always, and in all things, a conscience void of offence. But if, in this appeal to him, we feel misgivings, or conscience suggest an opposite testimony, let us remember that admonition [Note: 1 João 3:20.]—.]