2 Coríntios 1:12

DISCOURSE: 1999
THE TESTIMONY OF A GOOD CONSCIENCE

2 Coríntios 1:12. Our rejoicing 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.

GREATLY as the Apostle merited the admiration of all, there was not any thing which he did that was not made an occasion of complaint against him. His enemies at Corinth were numerous and powerful: and so grievous had been their influence in producing divisions and contentions amongst his converts, that he was constrained to menace them with a speedy visit, in case his remonstrances with them should not be duly regarded [Note: 1 Coríntios 4:18.]. Had he proceeded thither immediately, they would have represented him as a man, who could not endure the least contradiction, but tyrannized over his followers in a most despotic manner: but when a few months elapsed without their seeing him, they spoke of him as a weak man, who did not know his own mind, or dared not to execute his own purpose. But against these accusations he answered, that the delay of his journey had been not at all owing to any versatility of mind in him, but partly to outward impediments which he could not easily have removed, and partly to the unwillingness he had felt to exercise the severity which their misconduct called for [Note: ver. 8, 23.]. Under all their misrepresentations, however, he had felt much peace of mind: because he had the testimony of his own conscience, that, in his ministrations in general, and in his whole conduct towards them in particular, he had acted to God, without any corrupt bias whatsoever. This he asserts in our text; from whence we shall take occasion to shew,

I. Of what kind our conversation in the world should be—

That our actions should be consonant with all the strictest rules of morality, is a truth so obvious, that we need not at present insist upon it. It is not so much of actions, as of principles, that we are now called to speak. The Christian should have respect to God in all that he does, and should approve himself to God,

1. In his ends and designs—

[There should be no leaning to self in any thing that we do; no view to the advancement of our own interest, or reputation, or influence, but a single desire to do only what we verily believe to be the will of God, and what shall most conduce to his glory. This principle is to be carried into every thing, the most minute, as well as the most important: “Whether we eat, or drink, or whatever we do, we should do all to the glory of God [Note: 1 Coríntios 10:31.].” By this the Apostle had regulated his conduct towards the Corinthian Church. Whether he had exercised authority or forbearance, he had had this only in view; And we in like manner, whether we proceed in an uniform tenour, or diversify our conduct according to existing circumstances, should exclude every other consideration from our minds: “we should choose only the things that will please [Note: Isaías 56:4.]” and glorify our God.]

2. In the means by which he prosecutes his ends—

[Here the utmost simplicity of mind should always prevail. We should not listen to the dictates of “fleshly wisdom,” but with “godly sincerity” proceed in a plain straight-forward way. Not that we are to discard human wisdom: for we are told to “walk in wisdom towards them that are without.” But, though we are to he “wise concerning that which is good, we are to be simple concerning evil [Note: Romanos 16:19.],” and are to combine the “wisdom of the serpent with the harmlessness of the dove [Note: Mateus 10:16.].” In no respect are we ever “to do evil that good may come.” Here, however, many fail. On two different occasions do we find even Abraham himself grievously erring in this particular, and reproved for it by a heathen prince [Note: Gênesis 12:13; Gênesis 12:18; Gênesis 20:2; Gênesis 20:5; Gênesis 20:9.]. And Isaac also was faulty in the very same thing, denying his wife, lest for her sake he should be put to death [Note: Gênesis 26:7]. It was to the same weakness that we must ascribe the conduct of Peter, when, through fear of Judaizing teachers, he constrained the Gentiles to conform to the Jewish rites. He thought he should in that way remove a stumbling-block from the Jews: and so far he was right, in wishing to remove a stumbling-block out of their way; but he was wrong in the means he adopted for that end: he knew that the Gentiles were not bound by the Jewish law; and therefore he had no right to impose this yoke upon them: and he was justly blamed by Paul as “not walking uprightly” in this particular [Note: Gálatas 2:11.]. Whatever be our end, we must do nothing to accomplish it which will not bear the light, and stand the test of the severest scrutiny. We must act simply under the influence of “the grace of God,” and never in a way of carnal policy. Our ends, and our means, must be alike regulated by the word of God, and alike conducive to the glory of his name.

Such then is to be our conversation in the world; it must not only be moral, but religious, having respect in all things to God’s word as the rule, and his honour as the end; whilst all selfish ends and human policy must be utterly discarded.]
But as internal principles are difficult to be dis cerned, we proceed to shew,

II.

What evidence we should have, that it is such as God requires—

Men can judge only of acts, and can ascertain principles no farther than they are illustrated by the outward fruits produced by them. The inward motives and dispositions of the mind can be discerned only by ourselves, and by God, who searcheth the heart. Nor can they be discovered even by ourselves without great care and watchfulness. We are very apt to mistake our own motives and principles, just as the Disciples did, when they would have called fire from heaven to consume a Samaritan village: “they knew not what spirit they were of.” But we ought not to be so deceived respecting our conversation:
We ought to have “the testimony of our conscience” respecting it—
[We should have a consciousness, that we do indeed desire to do the will of God, and that we would not willingly either go beyond it, or fall short of it, in any thing. We should be able to make the same appeal to our God and Saviour as Peter did, “Lord, thou knowest all things; thou knowest, that I love thee,” and that I am seeking nothing but the glory of thy name: ‘thou knowest that, in order to find out thy will, I study thy blessed word, and seek instruction from thy good Spirit, and commit my ways to thy guidance: thou knowest that, though I often have doubts and misgivings whether I do really adopt the most perfect line of conduct, I do not intentionally deviate from any thing which I believe to be pleasing and acceptable to thee. I can appeal to thee, that I do continually exercise myself to keep a conscience void of offence both towards God and man.’]
Such a testimony may be enjoyed by every one of us—
[It is not the result of pride, as some would imagine; but the voice of God’s blessed “Spirit bearing witness with our spirits.” When Job was accused of harbouring some hidden iniquity, which had brought down such signal judgments upon him, he made his appeal to God in these energetic terms, “Thou knowest that I am not wicked [Note: Jó 10:7.].” The Apostle Paul frequently appealed in like manner to the heart-searching God. In the very chapter before us he says, “I call God for a record upon my soul, that, to spare you, I came not as yet unto Corinth [Note: ver. 23.].” But in the Epistle to the Romans we have a more remarkable instance. It was supposed by the Jews, that the Apostle’s love to the Gentiles necessarily argued a want of love towards his brethren of the Jewish nation: and he, in order to silence for ever such an accusation, says, “I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness, and continual sorrow in my heart for my brethren [Note: Romanos 9:1.].” What forbids then that we should have the same testimony respecting our principles, and that we should be able to make the same appeal to Almighty God? If we have really walked as before him, we “have the same witness of it in ourselves [Note: 1 João 5:10.],” and may say with Job, “He knoweth the way that I take: when he hath tried me, I shall come forth as gold. My foot hath held his steps: his way have I kept, and not declined [Note: Jó 23:10.].”]

Blessed is that man who has such an evidence within him! but no words can adequately describe,

III.

The comfort which such a testimony will produce—

It was a matter of no small comfort to the Apostle that he had this testimony. And to every one who possesses it, it is a solid ground of joy and triumph [Note: καύχησις.]. It is of unspeakble comfort,

1. Under the reproaches and calumnies of men—

[The servants of God will always be hated and calumniated by an ungodly world: and, generally speaking, the more zealous they are in the discharge of their duty, the more virulent will be the opposition made to them. We have seen already the construction which the Apostle’s enemies at Corinth put on the delay of his journey thither: and in other parts of this epistle we are told, that he was represented by them as “walking after the flesh [Note: 2 Coríntios 10:2.],” and as “craftily endeavouring to catch men with guile [Note: 2 Coríntios 12:16.].” And it is highly probable that those who did not understand the principles on which he acted, would speak of him as the most changeable and inconsistent of men; sometimes observing days and ceremonies, and at other times violently opposing the observance of them. But he cared little for their censures, when he had the testimony of his own conscience that he was acting right. Thus it is that pious characters are judged at this day. People are glad to find fault with them. Every thing they do is made an occasion of reproach to them. Whether they more affect the austerity of John, or the ease and familiarity of Jesus, whether they pipe or mourn, they are equally condemned [Note: Mateus 11:17.]. As for the reasons of their conduct, or the truth of the reports that are circulated respecting them, no one will take the trouble to make the least inquiry. Sometimes it happens, as in the case of Joseph, that appearances are against them, and that they have no means of clearing their own character: O what a satisfaction is it to them under such circumstances, that God knoweth their hearts, and will vindicate them in the last day from the aspersions that are cast upon them! Doubtless that pure and conscientious man had much sweeter composure of mind in prison, even whilst “the iron of the stocks entered into his soul,” than had the adulterous queen, at whose instance these pains were inflicted on him. And every man who enjoys the testimony of his own conscience, is out of the reach of those shafts by which ungodly men endeavour to wound his reputation, and destroy his peace.]

2. In the prospect of death and judgment—

[No man who knows his own sinfulness will presume to justify himself before God: but, in relation to particular accusations, or to the general desire of his soul to please God, every man, who is truly upright, may enjoy the richest consolation in the prospect of that day when the truth shall be brought to light, and every man who has served God in sincerity and truth shall have a sentence of approbation from the lips of his Judge. It was in the view of this day, that Paul made so light of the obloquy that was cast upon him [Note: 1 Coríntios 4:3.]. And in the near approach of death, Hezekiah found in the records of his own conscience a most consolatory reflection. For his country, and for the cause of God in the land, “he wept sore:” but for his own departure he had no reason to mourn [Note: Isaías 38:3.]: he had approved himself faithful in the discharge of his duty; and he had no ground to dread the judgment that would be pronounced upon him. But would the same confidence become us? Yes, in proportion as the same grounds exist for it: for “if our heart condemn us, God is greater than our heart, and knoweth all things: but, if our heart condemn us not, then have we confidence towards God, and may assure our hearts before him [Note: 1 João 3:19.].”]

Advice—
1.

Seek to have your conscience duly enlightened—

[If conscience itself be not enlightened by the word and Spirit of God, its testimony will be extremely fallacious: it may give a sentence of approbation where the severest condemnation is due [Note: Atos 26:9.]. If not itself regulated according to the Scriptures of truth, it will be a false guide and a deceitful comforter — — —]

2. Consult it daily as in the presence of God—

[Inquire into its records of the past, and seek its direction for the future. Consult it in reference to even part of your duty, and especially in reference to the end for which you live, and the means you are using to attain it. If you will listen to its voice, it will tell you whether you are living to yourselves, or to your God; and whether you are exercising that care and watchfulness, that labour and self-denial, that zeal and love, which are necessary to bear out a testimony in your favour — — — The more diligently you consult it in your hours of leisure and retirement, especially if you take care to implore earnestly from God the influences of his Spirit, the more salutary will be its warnings, and the more consoling its testimonies in your favour.]

3. Endeavour to keep it pure—

[Excellent was that resolution of Job, “My heart shall not reproach me as long as I live [Note: Jó 27:6.].” True it is, that whilst you are in this ensnaring world, exposed as you are to temptations without and to corruptions within, there will be frequent occasion to lament the defilements you contract. But go from day to day, and from hour to hour, to the fountain of Christ’s blood, which is “able to cleanse you from all sin,” and “from an evil conscience.” And let not any sin, however small it may in appearance be, continue unrepented of, or unmortified — — —]

4. Aim at the highest attainments—

[It is not at a course of moral actions only that you must aim, but at a life entirely and unreservedly devoted to God. “The single eye” is that after which you must aspire; and “the simplicity that is in Christ,” is that which you must hold fast under all possible circumstances. Every action, every word, every thought, must, if possible, be under the influence of Divine grace, and be “brought into captivity to the obedience of Christ.” Strive for this with all your might; and then we will venture to say, that in you shall that word be fulfilled; “Mark the perfect man, and behold the upright; for the end of that man is peace [Note: Salmos 37:37.].”]