-- CHAPTER II: That conscience is corrupt in respect of that false peace which it speaks to a man wh
nothing in the world, and that there is none other God but one.' But some did stumble at the practice, as having a conscience of the idols, and so being convinced that what they did in respect to it touched upon idolatry, 1 Cor. 8:7. And yet, as for those persons, their consciences were apt to be confirmed in such a practice by the example of others, and they were ready to join with any argument that might give them confidence to do it. This the apostle refers to, 1
Cor. 8:10, 'For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols?' And if, when conscience is only weak, it may be thus defiled and perverted, much more when it is wholly corrupt, as in wicked men, much more will they take encouragement from any invented reasons of their own, or example of others, to practise that to which they are inclined, and will strive to fashion their opinions to their lusts, and mould them answerably; and therefore a corrupt conscience is afraid to have more light admitted into it for its better information, whereas a godly soul gives itself up to God to be instructed by him.
CHAPTER II:
That conscience is corrupt in respect of that false peace which it speaks to a man when there is indeed no peace to him.
It soothes a man always with thoughts of peace, without first giving him any trouble of mind.—It speaks peace, not from Christ's blood, and righteousness, but from its own righteousness and good works
Another effect which natural conscience hath in unregenerate men about what is good, and which bears a resemblance to what is in the regenerate, is peace of mind, and excusing themselves. We will now examine what the actings are of unregenerate men's conscience in
this respect, and make it appear to be greatly corrupt in doing this its office.
1. It speaks peace to the man when there is no reason or ground for it, and when there is no solid peace in the soul, as God says there is not in any wicked man: Isa. 57:21, 'There is no peace, saith my God, to the wicked.' And therefore though the depraved conscience may calm, and lay asleep the disquiets and tumults of the mind, yet this peace of natural conscience is rather a not being troubled than true peace, ease rather than peace. Thus a man in debt thinks all is well if he hears of no suit entered against him, no sergeant to attack him, no writ out for him; but all this is only quietness from being troubled, not peace with his adversary. But a godly man's conscience is not only at peace, but it hath peace with God through faith: Rom. 5:1,
'Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ.' A godly man's conscience receives an acquittance (which it hath to shew) from Christ's satisfaction, and God's receiving the atonement: Rom. 5:1, 11, compared, 'By faith we have peace with God, through our Lord Jesus Christ. And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement.' But an unregenerate conscience never received this, nor can the ungodly produce such an acquittance, and indeed they never seek after it.
2. It is not a peace that comes after a war, after an apprehension of their being enemies unto God, and then reconciled to him through Christ. No; but they usually have always been at peace, and know not what spiritual trouble of mind is. Thus Paul, when in the highest malice and persecution against the church, was undisturbedly at rest in his own mind, having never apprehended what it was to sin against God, nor the greatness of his wrath: Rom. 7:9, 10, 'For I was alive without the law once; but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death.' All their peace is but a stupid security, such as they had in Hosea 7:2, 'And they consider not in their hearts
that I remember all their wickedness: now their own doings have beset them about, they are before my face.'
3. As it is quietness rather than peace, so the effects of it answerably are rather negative than affirmative; and though they are not troubled at the thoughts of God, nor with the sad apprehensions of his justice and wrath, yet all this doth not cause them to rejoice in God. Their false peace of conscience doth not bring in their greatest comforts, as true peace in a godly man doth: Rom. 5:11, 'Having peace with God,' says he, 'we joy in God.' And 2 Cor. 1:12, 'For 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, and more abundantly to you-wards.' A godly man's peace in the thoughts of God's favour brings him in abundance of joy. I use to say, natural conscience is a killing witch, not an healing one; though it can give real troubles and wounds, yet it can never afford inward healing joys. The letter kills, says the apostle; the power of it that way is real, and greater than to make alive: 2 Cor. 3:6, 'Who also hath made us able ministers of the new testament; not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life.' It hath more power given it to destruction than to edification. It gives such torments when it accuseth, as all the good or evil things in this world cannot counterpoise. But the comfort which it gives in excusing is weak, and faint, and negative only. It keeps the heart quiet, that it may enjoy outward comforts of life without disturbance, and that is all the comfort which it affords.
4. The peace which natural conscience pronounceth is not from the true foundation, from reconciliation with God by Christ's blood, and justification by his righteousness, but it derives its peace and quiet from doing, from good works, from some duties performed. It builds its peace upon these, because it is satisfied, and pleased with doing what is required. It gives you a quietus est, upon the plea of your own righteousness, and having done what the law demands. This was the peace and satisfaction of mind which the young man had, who
pronounced peace to himself from what he had done: Mat. 19:16–20, 'And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him,
Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself. And the young man saith unto him, All these things have I kept from my youth up: what lack I yet?' Thus a natural man will not fetch his sentence of discharge from the court of faith, but of works; but a regenerate man derives his comfort and joy from believing: Rom. 15:13, 'Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.' And faith, having first sprinkled the blood of Christ on the conscience, purgeth it from the guilt of sin: Heb. 9:14, 'How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God.' Heb. 12:24, 'And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.' It is the voice of that blood in the conscience which speaks those good things to a man, and sprinkleth the conscience itself, and purgeth it from dead works, even those which the man trusted in before, ere the conscience can speak true peace. But natural conscience speaks peace out of its own court as a judge, whereas it should pronounce it but as a witness, which having received the sentence out of the court of faith, may then set its hand to it, and confirm it. It may indeed out of its own court excuse a man in regard of such a particular fact, as Abimelech's conscience did: Gen. 20:4, 5, 'But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation? Said he not unto me, She is my sister? and she, even she herself said, He is my brother. In the integrity of my heart, and innocency of my hands, have I done this.' But it cannot justify the man, as Paul says, that though his conscience knew nothing of evil by him, but judged him to be as touching the law blameless, yet he professeth that he was not