Chapter XII
The deficiency of natural conscience in another of its effects, viz., in speaking peace to men upon their doing well.
2. The last effect of natural conscience in respect of what is good is, that it gives forth peace upon doing well, as God s commissioner. And of this tranquillity of mind, which accompanies doing virtuously, great things are spoken by heathens, and (as would seem) out of their own experience.
And truly in answer unto this I would in the first place readily grant, that God, even God himself, in and by an unregenerate man s conscience, doth for particular actions speak an approbation and encouragement when they do well. That outward blessings and outward peace in this life were dispensed under the Old Testament (and are now) even to carnal Jews and Gentiles, upon their outward doings that were righteous, few if any man denies ; when yet their persons were, and are, for the same actions, liable to eternal wrath. Now that some inward peace from God should be vouch safed their spirits upon such actings, by which he should so far appear to approve and own actions that are materially good, with a different respect from what are evil ; this holds but a due proportion with that other dispen sation of God. The judgment of God is according to truth (says the apostle, Bom. ii. 2) ; that is, God will ever acknowledge a thing to be what in truth it is, and so will own what is good so far as it is good. Yea, even at the latter day, then when he pronounceth some actions to have been deficient, and in respect of the manner of performance deserving wrath and
CHAP. XII. J IN OUR SALVATION
condemnation, yet then, as a righteous judge, he will acknowledge what was any way good therein, with any other sort of goodness. For every man shall be judged, with all the abatements his condition did or would afford, even where he perisheth: Rom. ii. 12, For as many as have sinned with out law, shall also perish without law ; and as many as have sinned in the law, shall be judged by the law. And conscience, as well in excusing (which is, when a man hath done a good action) as in accusing for what is evil, is said gvpftag Tvgejv, to witness with, Rom. ii. 15. Witness with whom ? Even with God in either, God in the one witnessing with the conscience as well as in the other. And as the directing light of conscience is from God (as hath been said), so also the excusing light may, ad tantum, that is, in some measure, be also ascribed unto him. I would but further propound Jehu s case, and instance to any sober man, for the confirmation both of this truth, and the reasons for it which I even now alleged: 2 Kings x. 30, it is expressly said that God said unto Jehu, Because that thou hast done well in executing that which was right in my eyes, and hast done unto the house of Ahab according to all that was in mine heart. God, whether by himself, or by a prophet, or otherwise, I need not dispute, tes tified to him the approbation of this fact as good. Now hereupon I urge, that what God spake to his outward ears, the same thing this same God might, yea, and did speak to his conscience, which is the inward ear, apprehensive of what God doth speak. Yea, and further, God did speak this to shew his approbation of it, to the end that his conscience should know so much, and view it with comfort. And then God also makes an outward promise hereupon, Thy children of the fourth generation shall sit upon the throne of Israel/ This also his conscience, with a joy and contentment, might -take in from God, as a reward of his well-doing ; which makes good the proposition of that reason afore alleged. I might say the like in the case of God s acknowledging Abimelech s integrity to himself, in that sense he apologizeth for himself, Gen. xx. 5, 6.
Yet, secondly, I say (that this concession may not be mistaken), that though God thus far doth witness with conscience, in approbation of what is good in the fact, yet natural conscience usually doth (as it is apt through the defilement of it) carry on its own testimony further than God ever in tended.
(1.) Conscience proceeds too far in assuming and taking upon it this occasion to pronounce peace to the state of the person, which is as false a conclusion upon the premises in itself as pernicious to the man. Cain s conscience, when it was once struck and blasted from God with the guilt of killing his brother, ran out in a despairing conclusion. My sin is greater than that it may be forgiven, Gen. iv. 13. This sense the original bears, and is so varied in the margin. Here conscience carried it on further than that which God had spoken to his conscience, for his sin was not such but it might have been forgiven ; so now, on the contrary, when God gives forth and speaks such an imperfect approbation of the fact for the outward per formance of it, conscience runs away with it, and speaks peace to the state of the man, and from outward carriages pronounceth justification and eternal peace. Thus Paul once thought himself alive, from his doing the law; and * Peace, peace, when there is no peace, as the scripture speaks. And so here that distinction interpreters give, upon that of Abimelech s in so they cry tegrity, holds true. There is integritas facti, et inteyritas persona, an ap probation of the particular fact, where there is not so of the person and his state. I might give many instances of this kind, how when God speaks VOL. vi. u
306 THE WORK OF THE HOLY GHOST [BOOK VI. but so far to a thing, men s hearts, in the application and conclusion, into the greatest delusions. This is true in men godly as well as unregenerate. No man shall draw near to God but God will so far draw near to him. A temporary believer, that is not in the state of grace, if he doth come and pray to God fervently, God will put a joy into his heart, to en courage him to come again. No man shall set a step towards God but God will set a step towards him. But then men mistake, to the perdition of their own souls, that what is really intended but an encouragement, they draw and conclude to be an acceptation of their persons to eternal life, and account joy from God to be joy in God.
(2.) A second error which natural conscience runs into, is even concern ing matters of fact, inasmuch as God approving the fact in and with con science, but so as it is morally good ; conscience is apt to pronounce the same sentence, super totum, upon the whole of it, the carriage of the heart in it, and all, and often blesseth and applauds itself in it. This is evident in Jehu, whose conscience shewed itself unfaithful to God and him thus, that he overlooked the carriage of his heart in it, and the carnal ends he drave therein, and yet pronounced peace to himself upon the whole, both for matter and manner : Come, see my zeal, says he, * for the Lord of hosts ; whenas the same God pronounceth of the very same fact, in re spect of his carnal ends, that were predominant in it, and acted him, that it was murder, Hos. i. 4. So that I may apply what befell that good Lord
Protector in the reign of Edward the VI. (who was acquitted of treason, and yet condemned for felony), unto what befalls an unregenerate man in this respect, that, namely, whilst for the outward fact God in this life gives him such an answerable approbation as hath been spoken of, yet at the same time he binds over his person to eternal wrath for treason against himself, in not having made him his chiefest end therein, nor aimed at his glory, which is the highest treason againt the sovereign God.
This hath been spoken by way of concession herein, and to clear it from mistakes. I come now to a more set examination of the difference natural conscience gives, from that which a regenerate man hath. In the examina tion whereof I shall consider three things.
1. The differing well-springs and fountains, or originals, whence peace is fetched.
2. The ways of peace (as the Scripture phrase is) which natural conscience takes to fetch and bring in peace, differing from what the Spirit of God in a true believer carries on and directs the heart unto.
3. I shall cast in some differences concerning the peace itself.
1. For the source or originals of true peace and false, I shall fully couch my intendments in it under this following metaphor and allegory.
(1.) You may remember how in this discourse we have carried in our eye those two dividing covenants of grace and of works, under one of which all men are at present. Unregenerate men are under the covenant of works, regenerate under that of grace. And I have also shewn how each of these have a lordship or dominion over those that are under them, Eom. vi. 14, Rom. vii. 1. And so they have the power of life and death, peace or wrath, according as men demean themselves towards them. It was a royalty which the covenant of works once had, to give life and peace, and to pronounce the sentence hereof, which stood good in law : The commandment (or covenant of works) was ordained (originally) unto life, says Paul, Rom. vii. 10, and The man that doeth them shall live in them, Gal. iii. 12 ; and that is all one as to have peace, absolution, and justification from them.
And therefore in Scripture a covenant of peace, Isa. liv. 10, and a covenant of life and peace, Mai. ii. 5, are equivalent.
(2.) All royalty and dominions have, as you know, courts belonging to them, unto which the subjects of their homage come. Now, these two dominions have all their courts and judgment for justification, &c. By the same reason, speaking peace is verbumforensicum, a forensical act, pro perly belonging to court proceedings, or holding analogy with sentence in a court ; and this our divines, out of Scripture, against the papists, have largely shewn.
(3.) Each of these courts (which are first kept in the manor or mansionhouse of every man s own soul, shall be more publicly held at the day of judgment) have their two offices, which, because we are speaking of peace, I may term justices of the peace, or, if you will, two stewards of these courts, that are authorised to manage things in their names. Natural con science is, by nature and legal inheritance, the steward of the covenant of works ; but faith is by grace appointed to transact the affairs of the cove nant of grace: Eph. ii. 8, By grace ye are saved, through faith.
(4.) Every man in either state that is a seeker of peace (which I add, because some are so ignorant that they mind not any such thing ; so the apostle speaks of the Gentiles, Rom. ix. 30, The Gentiles that sought not after righteousness ), doth seek to have his peace from that court to which he belongs. Look what his state is, or what the jurisdiction is which he is yet under, look what homage he belongs to, unto what he falls in his own spirit, and unto that court he secretly comes and hath recourse for a sentence of peace and life. If a man belongs still but to the covenant of works, although now, man being fallen, that covenant be utterly unable to give peace, yet this having been the ancient custom of this manor in Adam s time, when the covenant was in power and force unto such ends and pur poses, and this being the natural law between the creature and Creator, thither therefore do poor deceived souls come all of them still to take up their copies for life and peace. And natural conscience being by nature constituted the supreme judge in that court, will hold its place ; and being true to its lord and master s royalty, and having never yet submitted to the supreme jurisdiction of faith, and these poor souls knowing no better, they come and deal with conscience for life and peace ; and conscience takes upon it to proceed according to the ancient rules and customs of that court, and so sets men on work adoing, exacts the performances of such and such duties, then undertakes how it will thereupon issue out peace and comfort.
Satisfy me, says conscience, by doing what I direct and instigate you to (and nothing will satisfy it but doing what it commands, nothing else will bribe it, no other pay passeth current with it), and thou shalt have inward peace from me. Yea, and further, if men be slack and negligent in those dues, it tortures, disquiets, and issues out writs of threatenings, &c. And thus, as it undertakes to sanctify by urging legal motives, so also to justify and pronounce peace in a legal way ; for indeed it was once ordained to both.
(5.) But now, Sthly ; On the contrary, this covenant being made void, and so God having given unto free grace the dominion for justification and true peace, Rom. v. 21, grace is said to reign to eternal life, and it hath taken the kingdom to itself. It is therefore now become the only true fountain of peace from God the Father, and from our Lord Jesus Christ.
It is written on the frontispiece of every one of Paul s epistles, that by the inscription over the porch you may know to whom the dominion apper-
808 THE WORK OF THE HOLY GHOST [BOOK VI. taineth, even unto grace from God and Christ, upon whom peace and life do hold.
(6.) This grace in God s heart will be applied unto us only by faith in our hearts, for it can trust no other principle within us. And though it be the lord of peace, yet it doth not issue forth a sentence of peace authenticly, but upon men s believing, and by faith ; as lords do not give posses sion without their stewards: Rom. v. 1, Therefore being justified by faith, we have peace with God through Jesus Christ.
(7.) Lastly, These two have divided the world, from the fall to this day, into parties, the one seeking righteousness of peace by the works of the law, the other seeking it by faith : Rom. ix. 30-32, What shall we say then ? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith : but Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore ? Because they sought it, not by faith, but as it were by the works of the law : for they stumbled at that stum bling-stone.
This differing way of seeking peace by conscience or by the covenant of works one way, and by faith in another way, began in Abel and Cain, the two prototypes of regenerate and unregenerate men, Jude 11. Their * the way of Cain. And the difference is evident by the 4th way is called of Genesis and Heb. xi. 3 ; both sacrificed and worshipped God ; but, Heb. xi. 3, Abel offered it up by faith ; that is, he looked not at the performance as that from whence he must have his peace and acceptation with God, but by faith, by believing, he looked on his free grace and promise of the Messiah given. But Cain erred in his heart, not knowing this way of peace, but thought to go the old way of works, when yet he wanted power to per form them, in which way natural conscience led him. He brought his sacrifice as a performance, and was so stout and stiff in his principle, that he was in a rage that God should give a manifest token he was not accepted. And God on the other side, perceiving him so angry, says to him, Why art thou wroth and sullen, Cain? I will deal with thee according to thine own principles. And out of his own law and covenant of works, by which he thought he had the better of God, God confutes him : Gen. iv. 7, If thou dost well (or good), shalt thou not be accepted ? This is plainly thy covenant of works by doing good to be accepted ; therefore, in the next
If thou dost not well, sin lies at the door. He speaks to him in his own language, and yet beats his own weapon to words it is opposed to all sin, his head, and bids his conscience for the time view over, and examine his own performances and ways, and particularly the frame of heart wherewith
The sacrifice of the wicked is an abomination he did offer this sacrifice. to the Lord, much more when he offers it with an evil mind, as Cain had done. And for time to come, God bids him to look to it that he did well in all things (seeing he stood upon it), or he could not look for acceptation. And thus God dealt with the Jews when they were sturdy in the opinion: Ezek. xviii. from verse 5th to verse 10th, of their own righteousness
But if a man be just, and do that which is lawful and right, and hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour s wife, neither hath come near to a menstruous woman, and hath not oppressed any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment ; he that hath not given forth upon usury, neither hath taken any increase, that
CHAP. XII.] IN OUR SALVATION
hath withdrawn his hand from iniquity, hath executed true judgment be tween man and man, hath walked in my statutes, and hath kept my judg ments, to deal truly ; he is just, he shall surely live, saith the Lord God. Wherein he offers to deal with them according to that covenant of works they trusted in, and puts them to it, thereby to shew them their inability to perform it. Thus the division began, and so it went on to Paul s time, Rom. ix. 81, 32; and as it was then, so it is now, and will be to the end of the world.
These are the two contrary sources, and also ways of peace in the general set out; and this metaphor of a way the apostle takes up and follows, Rom.
seeking or a pursuance, by a metaphor from men s ix. 30, terming it a running in a way or race.
2. Let us now trace and follow each of these sorts of men in their several paths which they take, than which nothing more discovers the differenc3 of them. And because rectum est index sui, et obliqui, I will first set out in few words the way of peace by believing, or faith, as it runs in opposi tion to this high way and road of all mankind, which conscience will needs mislead them in.
If God means to give true peace to a poor soul by the tenor of the covenant of grace, the way he takes is this.
(1.) He breaks the old peace which conscience had spoken, and to that end comes in with a new light upon this heavy, dull-eyed conscience (that hath but half an eye by nature to discover to a man his sinfulness, and shews but the outside of it), and God by this new light gives a man a true and thorough sight into that condition he hath continued in, and gives him a view of the sinfulness of all his works and performances (yea, of those from which conscience hath been so bold as to speak peace formerly unto him), by discovering to him the defect, for manner and ends of them. Conscience plainly tells him, the true God thou hast not glorified (as Daniel told Belshazzar, Dan. v.), nor hadst him ever in thy thoughts, to mind and pursue as thy dearest interest. And so conscience discovers how the in wards of his soul are very rottenness, and that he never did a good action (in respect of what should be the soul that gives life and spirit, that makes an action truly good), no, not one in his whole life. A man hath a new light which runs through the inwards of all, as the Spirit that moved in the wheels. I saw (saith Paul) that all concupiscence wrought in me, Rom. vii. 8 ; that the best and rightest actings of the law on my heart by my conscience had only this issue, to bring forth motions of sins ; and now the law which I thought had been ordained for life, I found to be unto death.
And, my brethren, because that natural conscience was the great misleader in this, therefore God s Spirit first assaults that, and storms conscience, the first of all those towers and faculties in men s souls, and makes the breach there. Yea, God takes this law, and the true light of it, and cutteth con science its throat first of all therewith ; and so the whole man dies, and all that false peace which conscience had given him expires for ever in him : Rom. vii. 9, When the commandment came into my soul (as the light of the sun into a darkish room), this new light caused sin to revive in his conscience, namely, the proper state of the guilt of it ; And I died (saith he) ; and it was the commandment slew him, ver. 11. And (saith
I through the law am dead to the law. Yea, and con he, Gal. ii. 19), science, which was the great deceiver of the whole man, and undertook to be the dictator and conservator pads, the keeper of the peace of this old commonwealth, is that part of the soul that is made the rendezvous of all
310 THE WORK OF THE HOLY GHOST [BOOK VI. a man s sins, and all confusion and trouble for them. All a man s sins do quarter upon conscience, and now it pays for all, bears the load, the guilt of all. As in a man in a fever, though the other parts are in a distemper, yet head and heart most ; and so here, though all in a man is in a dis turbance, yet conscience is as the stomach, whither the humours are gathered which makes the man sick to death.
Now (2.), to be sure this man will never put trust in conscience for giving forth peace to him any more, in this former way ; nor will the heart ever come to its court to take it up, nor to have it upon those terms as it had wont to do. Upon this discovery, yea, by it, this court of conscience, the chancery is pulled down, and so ever dissolved, and that justly too, for it had run all a man s lifetime into a pramunire. And now all its decrees of life and peace are cashiered and cancelled for ever by that one sentence, which the soul now submits to, uttered by God upon man s having broken the covenant of works : that by the works of the law no flesh shall be justified, Eom. iii. 20. The law is killed in the man : Rom. vii. 6, being dead wherewith we were held ; and the man is dead to the law : Gal. ii. 19, I am dead by the law to the law. He speaks of the light and works of humiliation by which he was killed by the law : And I saw
I had been so deceived by it (says he, Bom. vii. 11), that I shall never trust the proceeding of it, or have recourse to that court for life and peace any more. It is dead and made void to me, as to any such relief, and my soul is as dead to it, and I have no heart, no spirit to have to do with it, or its agent conscience, upon the old terms, to get peace by doing any more.
(3.) Now let us see what way the soul is directed unto as the true way for peace. It is merely and entirely faith on Christ : Rom. iii. 24-26, Being justified freely by his grace, through the redemption that is in Jesus Christ; whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God ; to declare, I say, at this time his righteousness ; that he might be just, and the justifier of him which believeth in Jesus. Rom. iv. 5, But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Rom. xv.
Now the God of hope fill you with all joy and peace through believ
13,
Therefore, being justified by faith, we have peace with ing. Rom. v. 1, God, through our Lord Jesus Christ.
Yea, now that this court of faith is in and by grace s prerogative set up to give forth peace, now even conscience itself, that was the great under taker for peace afore, the great nonsubmitter to the righteousness and peace of faith (it is the phrase, Rom. x. 3), is now glad to come and appear in this court, and to make use of faith, and brings with it all the works that were the darlings of conscience, which it once judged good, but now sees to be but dead works ; as also all the sins whereof it is the drain, the sink (and therefore is called an evil conscience), all these it brings with it, and comes weary and heavy loaden to Christ, and cries out, Oh, sprinkle me. Lord, with thy blood, by faith ! Oh, give me joy and peace through
! The Scriptures are express
: Heb. ix. 14, The blood of Christ believing purgeth your conscience from dead works, when nothing else can do it. The opposition there shews how it is done : Heb. x. 22, Let us draw near with full assurance of faith, having our hearts sprinkled from an evil con science. And this is that very same conscience that once was counted so good, and spake so much peace once. And now this conscience, that hath been made the seat of humiliation, the rendezvous of all guilt, is now on
the contrary made the seat of justification, the receptacle or cistern of Christ s blood, which runs into it through the pipe or conveyance of believing.
Quest. But will you say to me, Is there no use of a regenerate conscience in the matter of speaking peace after believing ?
Ans. 1. I answer in general, when conscience its court is down, and itself put out of office of being the supreme judge, the room where the audit of gospel peace is held is the ear of faith, wherein and whereby God makes the soul to hear of peace and gladness, even the joyful sound ; yet still that peace which faith alone brings in and settles in the whole soul, is that which quiets it, and establisheth its joy. And an eternal prohibition is given in against all proceedings for peace, according to the former custom of that court ; and conscience itself hath thus submitted to faith s court, as to this supreme jurisdiction thereof. Indeed, conscience comes to be taken in again as an underofficer under faith, as an apparitor, as an appendix or subservient, and receives from faith a new commission : Gal.
added to the iii. 15, 17, there is a phrase used of the law, that it was promises of the gospel, added, that is, as a subservient to it ; and as the law, its master, so conscience also is added to faith, to serve it in many offices, and among other in this of peace. It is not proper here to enlarge upon some offices it serves in, viz., to represent what sins are in the heart, also to instruct and direct to what is to be done by us, and instigate there unto, or restrain from evil ; it being as a rule in an artificer s hand to guide us in working. These are foreign to my scope ; the matter of speaking peace, and the influence a regenerate conscience hath thereunto, is that which lies afore me.
Faith must be the sole judge to pronounce the sentence of peace, of justification ; and conscience, if it could bring this verdict, I know nothing by myself (as Paul speaks of himself) ; yet it must be silent in this respect, and only say, I am not thereby justified, and leave it entirely to faith to transact the whole of justification another way.
Ans. 2. Yet conscience may come in as a witness in this court of faith, to confirm that sentence.
(1.) It is a great witness to the sovereign virtue that is in Christ s blood ; as that blind man was to Christ himself, Whereas I was blind, sure I am, I now see, and this man hath opened mine eyes ; so conscience comes in and attests, Whereas I was wounded, blooded, and gashed with such deep and smarting abominations, as no medicines in heaven or earth could cure or assuage, I found that blood of my Redeemer, which faith alone applied to me, to give me ease, yea, cure and heal those wounds, and wash and purge out those stains, which no nitre nor fuller s soap could do. The waves rose high, the winds blustered, and the still voice of that blood speaking better things in me than Abel s did in Cain s conscience, calmed all. The sea and the winds obeyed it, and were stilled at it.
Blood is made one, yea, and the first witness, 1 John v., which is no other than the blood of sprinkling, in its efficacy, upon the very sprinkling thereof, to make conscience as white as snow, though before it was as red as scarlet, with bold and bloody transgressions. Conscience is that faculty which gives the testimony of that blood, and correspondently, Heb. x. 22, washing with water, which is the second witness in that of John, is mentioned and joined with the sprinkling of an evil conscience, as here in John the witness of blood and water in like manner are.
(2.) Conscience seconds and backs the sentence of faith, by giving in evidence of graces and gracious dispositions in the heart ; and this in and
312 THE WORK OF THE HOLY GHOST [BOOK VI. by the Holy Ghost witnessing with them that we truly believe, and are * For our rejoicing is this, the persons justified by faith : 2 Cor. i. 12, testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversa tion in the world, and more abundantly to you-wards. You see it was the testimony of his conscience, and it is but a secondary testimony, coming in to make good a higher sentence, and so still subordinate unto faith. And here I give these cautions.
Caution 1. That faith is left alone to treat for a man s peace, and justi fication, and that it alone goes to Christ to pronounce that sentence, only conscience gives a testimony unto faith and the truth thereof.
Caution 2. That the matter of regenerate conscience s testimony is not only fetched from outward facts or performances these are natural con science s court-rolls it hath recourse to to pronounce peace from but re generate conscience looks chiefly to the inward sincerity and carriage of the heart to God in a man s conversation, as matter of evidence. It regards inward and gracious dispositions in the heart, and regards not all outward performances, further than as it hath discerned inward sincerity aiming at God s glory to have been the companion, or rather ground of them. Con science discerns and finds out gracious dispositions in the heart, and seeks after such chiefly ; and then faith finds out a promise to such dispositions, and the Hoty Ghost bears witness with both.
Caution 3. A regenerate conscience witnessth not by or with these our graces, but as and when actuated by the Holy Ghost, who to be sure will not use or improve that testimony to the prejudice of believing. This emi nent disposition in Paul s heart, in wishing to be accursed for his country men, he thus brings forth to light, My conscience bearing me witness in the Holy Ghost, enlightening me in the discovery, and strengthening con science to give that evidence. The truth is, conscience, so far as it is regenerated, and as thus commissionated anew by faith, is not, nor should not be, too forward to speak, lest it intrench upon what belongs to faith, but only to answer and give in testimony in a subordination to faith, whence
the answer of a good con it is called in to speak. It is termed rather science, 1 Pet. iii. 21, than the proposition or claim of conscience first made of itself. And it is the answer of conscience, as spoken first itself unto, and having heard Christ s blood speaking better things than the blood of Abel, and as having heard faith first talk of Christ s death and resur rection for its justification (Rom. iv.) as the foundation of its answer and apology.
But now, let us see how contrary and remote from this true way of peace that way is, which natural conscience doth mislead men s spirits into, and how much and how many ways it endeavours to set a man out of the way. You may observe, Rom. iii. 17, in the catalogue or indictment of the par ticulars, or general heads rather, of men s corruptions, this inserted as one, * the way of peace they have not known, as not among themselves ; so nor to find it with God. Heb. iii. 10, 11, They do always err in their heart, and have not known my ways. So I sware in my wrath, they shall not enter into my rest. Their erring, and erring always, this standing uni versal errata that is found in all editions and impressions of men s hearts, is by reason of their being thus addicted to the covenant of works, as the sworn creatures and vassals of it.
The working of this mystery of iniquity you may perceive through all states and conditions which the sons of men run through. For either,
1. Men were never enlightened, nor natural conscience ever yet awakened, which was Paul s case afore conversion I was alive without the law or before the revival of sin in his conscience : or, 2. They come to be awakened by the law, and living also under the gospel, and being enlightened therein and instructed in the way of salvation ; and natural conscience plays a deceitful part in all.
The first sort, that were never struck, which were never troubled nor humbled under the sense of their lost condition at all, are the most of man kind. And either they are such, 1. As are regardless of peace of conscience or righteousness, in order to eternal life ; they know not what either of these mean ; either through want of a discovery of their sinfulness, or ignorance of a righteousness ordained to life eternal. And such were the most of the heathens, and such are the most of common Christians, that are ignorant and atheistical. It is said of the universality of the Gentiles, Rom. ix. 30, The Gentiles fol lowed not after righteousness as the Jews did, that is, they lived without the sense of any such thing, and so had it not in pursuit at all. These are said: 1 Thess. v. 6, Let us not sleep, as others, namely, of mankind, to sleep do, they being in the night (ver. 7), that is, the darkness of ignorance ; and cry Peace and safety (ver. 3 of that chapter), as being ignorant of any danger they are in, in respect of another world. But this at the best is but quietness, not peace ; a freedom from being troubled. As if a man deep in debt is kept by them about him in ignorance of his estate, hears of no suits entered against him, no serjeant to attack him, no writ out for him ; he is in a senseless security, and not at peace with his adversaries.
It is such a quiet as a man condemned to die next morning hath in his sleep over night. It is called a spirit of slumber, Rom. xi. 8, when yet damnation slumbereth not, as 2 Peter ii. 3. Now, it is natural conscience is in the cause for this. For whereas its office is (as the prophet s was, Ezek. iii.) to discover to man his sinfulness, and to give warning of the judgments of God (as Rom. i.) ; natural con science that is thus betrusted seeks to hide, conceals all this, even from * close their eyes, &c., itself; they wink with their eyes, and are said to lest they should see, as the prophet, and Christ out of the prophet, speaks. For if conscience at any time opens an eyelid half way, sees a little of a man s sin, a glimpse thereof, yet it will shut the same again presently, that it might not see what follows, and is the consequent of it, what is the next behind it, judgment and wrath, which if it comes in so quick as it cannot shut out the sight thereof, as the Gentiles could not, Rom. i. 32 ; yet it turns away the next thought, and cuts off the application thereof unto itself: Rom. i. 28, and chap. ii. 3, And thinkest thou this, man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God ? Thus they shut their eyes lest they should see, Mat. xiii. 15. Now this is wilful security of conscience, this is not peace. Now if men s consciences will use such tricks as these, when a man doth ill, to keep off the consideration thereof, or of the consequent of it, and to pocket up, and conceal the writs of judgment, and let them lie by and not open them (so Hosea vii. 2, They consider not in their hearts that I remember all their wickedness ) ; and if when a man doth well (as he thinks), then to cry, Peace, peace ; that man shall be kept quiet all his days. But this is not so much as true, much less peace, but deceit and fraud. This is a making their hearts glad with lies.
Or, 2. Men s case is, that they set themselves a-work to follow after a
314 THE WORK OF THE HOLY GHOST [BOOK VI righteousness in order to peace, as many of the Jews, Rom. ix. 30, 3: are said to do ; and some few heathens, and many devout Christians amoi papists and ourselves, use to do.
Now, 1. For those few Gentiles that sought for any kind of righteousness above the rest, they withal professed to trust in themselves, upon three: 1, to obey right reason ; 2, and that they obeyed God in obey ing right reason ; and 3, to trust in themselves, sibi fidere. These were the professed catholic maxims, or fundamental principles practical in their principles religion. And, which is strange, the very same proper character, in the same words, is attributed to the Jews, Luke xviii. 9, that they trusted in themselves, with this addition, that they were righteous. So then the same spirit and mystery of iniquity wrought the very same thing both in Jews and some heathens, and both from the same cause. A righteousness both sought, and peace therefrom ; and that righteousness was in and from themselves, on which they trusted, with despising others. And this was their sibi fidere, their trusting in themselves. Which how contrary it is to the fundamental principle true Christianity teacheth every one s heart that is truly a Christian, Paul hath informed us, in making this one essential characteristical property of a true believer : Phil. iii. 3, Who rejoice in the Lord Jesus (as trusted in, and complete to save), * and put no con fidence in the flesh. And by flesh he eminently intends a man s own right eousness, which is of the law, opposite to that by faith, as by verses 6 and 9 is evident. And how difficult a lesson it is for us to learn, and how yet withal the main, and as it were the top, and the ultimate of all other God would bring us to, the same apostle Paul hath in his own example, after many years proficiency in Christianity, taught us, 2 Cor i. 9, We had the sentence of death in ourselves, that we should not trust in ourselves, neither for bodily life nor strength, nor righteousness, nor revelations, gifts nor grace, nor any thing we can call ours whatever.
But 2dly. As for the multitude of such as profess themselves Christians, which know the Scriptures, though they dare not in their doctrine make such a profession of principles, yet in their hearts they practise it. For the papists and their devotionists, who profess Christ, and to trust in Christ, yet in the point of righteousness and like, you know what their doctrine is. And as they set up the pope, as holding all his power from Christ, yet exercising it against Christ, with profession it is in Christ s stead, so they set up their own righteousness, graces, and doings, though they profess to hold all of Christ, and that by his merit these were first given. So as nature in them, too, speaks out as far as it dares. And 3dly. For the generality of such protestants as look after a right eousness for their peace, whilst they in doctrine profess to trust in Christ alone by faith only, and do at solemn times do homage to it, because of the doctrine generally professed, yet practically their hearts run the way of all flesh before them ; and having never been struck with the sense of their natural condition and emptiness, their peace lies in satisfying their con sciences with duties, which in the first and chief place raiseth up and maintaineth in them an opinion that they are truly religious and conscientious in their ways, and then they are bold to add thereto faith in Christ ; yea, and the opinion they have obtained of themselves from their consciences, by complying with it in doing, is the foundation in their hearts of that their faith on Christ.
Now as for this peace of all these sorts of men, thus raised and main tained, it is sufficient by way of difference to say, that it hath been a peace
hath grown up alone out of what is in themselves ; and not made and founded anew, after a sight of their lost condition and of their being enemies ; or which is equivalent to it, there is not an utter renouncing of their own righteousness as dung, and as being afraid to be found therein (as was Paul s case, Phil, iii.), but a peace it is that was never concluded upon a new treaty with God, and upon new offers of free grace. The old title remains, and they act for the maintaining of it. For they having taken it for granted that God and they have been at peace, conscience, which they have by nature, hath struck in to be the upholder, continuer, and maintainer of this peace, and the conceit hereof, by doing righteously and uprightly, so keep ing peace (I allude to that speech used of Christ, and indeed only proper to him, so making peace, Eph. ii. 15), whereas true and sound peace is a peace anew created, as the word is, Isa. Ivii. 19, I create the fruit of the lips, peace ; created as light out of darkness at first, so 2 Cor. iv. 6, or as creatures out of nothing. It brings a man s former light and peace into darkness and confusion, reducing the soul to nothing in itself, and in all its performances ; and then God causing light to spring in by the face of Jesus Christ, it grows not up out of a man s own heart and conscience as a natural soil, as your ears of corn on the house tops ; but its original comes from what is without the man, in God s heart and in Christ. It is a seed and fruit that drops from the lips of others preaching the gospel of peace
I will create the fruit of the lips, either in their writings or sermons : peace ; which, Eph. ii. 17, Paul interprets of the preaching of the gospel of peace, as it is therefore termed. It is not such a peace as a man behind hand in the world holds with his creditors, paying a little here and a little there, in some things punctually keeping his word, and so endeavouring to satisfy and keep them off from arrests, and so thinking he holds up his credit still with them. But it is a peace which an utter bankrupt hath obtained after he is utterly broke, that hath the statute sued forth against him ; and all his creditors come in and he hath nothing to pay ; yea, further, is discovered to be a perfect cheat, coming himself, and then paying all he seemed to have. And what is the peace such a one can expect ? But a total forgiveness of ten thousand talents out of mere compassion, as you have it in the parable, Mat. xviii. 24, 27. And most of all, a forgiveness of that treason and dishonour of which the man is guilty, in thinking to put God off with his false coin, his self-coined righteousness, that had not his stamp and image on it, Rom. v. 1, 11, compared. But the peace which a man justified by faith is said to have, is by his receiving the atonement : a total discharge and acquittance through the alone satisfaction of Jesus
Christ, pleaded, and had recourse unto, by whom we have now received the atonement. The debt was sued out, the man ready to be cast in prison
I have found a ransom ; and he receives itas a matter that wholly is from without him, and which comes as a new gift, even as, Bom. ix. 30, the Gentiles are said to have apprehended, received a Deliver him (saith God), righteousness ; so the word there used imports /eariXa/Ss, laid hold on right eousness, even the righteousness of faith, as a hand lays hold of a gift without itself, as, Bom. v. 17, this of righteousness is termed. Whereas the other thought to have wrought it out by doing, as men by running win a prize, as those other words d/ouxwi/ and e<p6a<re import (v. 31). In the conclusion of this part of my discourse, I cast in these three differ ences of true peace, from that which natural conscience gives.]
: but the peace
Diff. 1. True peace is a peace comes from without you of all these men by natural conscience is from within. Let me say it to
316 THE WORK OF THE HOLY GHOST [BOOK VI. you, brethren, and be not offended by my inverting Christ s word, the peace that is from within the man defiles, deceives the man. It is the peace that is wholly without, that saves and comforts the man. Only it is received within us by faith, or we could not be comforted by it. It is com pared therefore unto a guard ; The peace of God, pgovgriasi, shall guard your minds ; (pgouga, is presidium militare, a guard, it is the same word that is used, 1 Peter i. 5, when it is said, we are kept by the power of God unto salvation : kept as with a garrison. Now look, as the power of God is a thing without us, and a garrison is a foreign external defence, brought in to defend a place, and keep peace in it, which else would be at divisions within itself, so is this true peace, the peace of God. It is therefore termed not a peace of conscience, but of God, Phil. iv. And also peace in the Holy Ghost, Rom. xiv. 17, and that < good hope (as the apostle calls it by way of distinction from false and untrue), Rom. xv. 13, it is from the God of hope, and through the power of the Holy Ghost.
Now the God of all hope fill you with joy and peace in believing, that ye may abound in hope through the power of the Holy Ghost. If thou hast not joy, thou mayest have peace : if not peace, thou inayest have hope. Well, but all this joy, peace, and hope come from without, from God, from the Holy Ghost, and therefore are taken in by the way of faith, which is a receiving faculty, it is all through believing. Yea, and they are brought in as foreigners are, by a mighty power, which, as it guards the soul to salvation, so it guards the heart to peace. Or if you will, take the word of Christ : My peace (says he), by distinction. It is Christ s peace which the soul of a true believer seeks, and which Christ in that speech directs them to, in a double respect, and both of them exclusively spoken, as to the peace we ordinarily term peace of conscience.
1. Because he is the sole procurer and purchaser of, and matter of our peace. He is our peace, is the common cry of all believers, Eph. ii. 14, through his alone merit, Rom. v. 1, 11, and accordingly a soul that seeks peace by faith, eyes what is in Christ as the object matter of his peace with God, and is taken up with that in its pursuit after peace: John xvi. 33, These tilings have I spoken, that in me you might have peace. He had related in the late sermons what he was about to do for them in dying, and also what he would do for them in heaven. And let these things (says he) be matter of peace and comfort to your souls, when I am gone. And there fore through Jesus Christ is everywhere added, where peace is spoken of, Rom. v. 1, Phil. iv. 6.
2. It is Christ s peace, my peace, and the peace of God, because it is such as God himself speaks and communicates when the heart is quieted by it. And so in that respect also it is a peace without us. It is not a peace which conscience speaketh (which is the speaker of the natural man s peace) but which Christ speaketh by fuith to conscience, whom (Heb. xii. 25) the apostle termeth rov XaXouvra an wgavuv. And so in that respect also it is Christ s peace. The Scripture knows no such phrase as * peace of conscience. It is indeed peace of conscience subjective, con science being the principle it is spoken unto. But when it is spoken, it is so spoken as that it is the peace of God, and not peace with God only. Yea, and as a true believer seeks for it, it is the peace of God only. He seeks not only to be at peace with God, but to have the peace of God, which God immediately from himself gives and communicates ; this is that which a true believer seeks. He goes to God, and says, Lord, it is true I have walked thus and thus, and have these and these dispositions in me, but
it is not the peace which these offer to give me, and in which my natural spirit would rest in, that I wish for ; but, Lord, I desire thee to speak it. I will hear what the Lord will speak (says the Psalmist): he will speak peace to his people, Ps. Ixxxv. Oh, let me hear himself speak.
Diff. 2. A second difference is in that testimony which is allowed unto regenerate conscience from within to give. It eyes principally what is the sincerity of heart wherewith all hath been done in respecting God, and lay ing aside and renouncing carnal ends : 2 Cor. i. 12, This is our rejoicing, the testimony of our conscience. What was it which this grand jury founded its verdict upon, and witnessed as matter of rejoicing ? Even this, 4 that in simplicity and sincerity of God, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. So then, his having sincerity, aimed at God as God (in so much as he called it sin cerity of God), and his having been moved and guided, not by principles or ends which fleshly wisdom suggested, but by motives and persuasions fetched and drawn from the grace and love of God, sweetly and predomi nantly swaying his heart (for so the opposition of by grace there runs unto with fleshly ivisdom, both being put in opposition as in eodem genere causarum, as two differing principles, yet of the same head or kind of causes, that is, inducing, moving causes both ; that look, as fleshly wisdom moves and steers a carnal heart, so did the grace of God move Paul s heart), these are the things which his regenerate conscience was now taught to eye, or else (as in order unto salvation) he should not have had matter of rejoicing for any other thing within the cognizance of conscience, though he had done more, and laboured more than all the apostles. On the contrary, his unregenerate conscience had eyed only the observation of the outwards of the law, serving in the letter, Kom. vii. 5, 6, and a blamelessness in the law, and that was the matter of his rejoicing afore, Phil, iii., which confirmeth this difference. By another scripture you may see what sort of actings his conscience by the Holy Ghost was intent upon ; not matters of outward fact, as that he made so many sermons, &c., but a high and holy, elevated and sublimated, disposition of soul, even a continual heaviness and sorrow of heart, yea, even wishing to be accursed from Christ, for his brethren the Jews, Rom. ix. 1-3. Observe what a preface he maketh to * I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost ; that is, acted and enlightened, not byjthe com mon light which natural conscience is acted by, but a special and evident work of the Holy Ghost, and enlightened thereby to witness this. His it ; conscience, you see, singleth forth such a disposition of heart as was emi nently characteristical of saving grace, and infallibly such, and is not found in any heart that shall perish. I speak the truth in Christ, that is, as one that is in Christ, and hath this evidence for it. Thus also speaks Hezekiah, Isa. xxxviii. 3, Remember, Lord, how I have walked before thee in truth, and with a perfect heart in thy sight. His conscience was it that gave this testimony. Now it was not his outward walking he insists on, but his walking afore God in sincerity or truth, and with a perfect heart. And this his own conscience was instructed to account and esteem to be that true goodness which is good in God s sight. And the reason is, because when a man is regenerate, his conscience is filled with the genuine knowledge of God, as God. And so he looks upon things with that light God doth, and so only values and reckons that to be good which God doth account good. And God always, in judging of the action, takes in what the heart is, which was the spring of it : 1 Kings viii. 39,
318 THE WOKK OF THE HOLY GHOST [BOOK VI. dost give to every man according to his ways, whose heart thou knowest.
And by this rule doth regenerate conscience, his vicegerent, also judge. This is the second difference.
Diff. 3. The peace which natural conscience speaks, is, at the height of it, but a dull, flat, dead peace ; even as the original of it are themselves but dead works, Heb. ix. 14. It is with them as with those that go with and carry dead children in the wombs of their hearts, such living throes
living hope we are begot ten unto, and such a hope faith affords, at least in the object of it. And they know not ; but, 1 Pet. i. 3, it is called it often riseth up to a peace which passeth or exceed eth the understanding, Phil. iv. 6 ; whereas that which natural conscience gives, is but such as riseth up from the understanding or practical reason ; but that of faith cometh from heaven, and carries the heart to heaven : Being justified by faith, we have peace with God, Rom. v. 1, and * rejoice in hope of glory, ver. 2 ; yea, rejoice in God, ver. 11. And sometimes this peace riseth up unto joy unspeakable, and full of glory, 1 Pet. i. 8, which though Christians always attain not to, yet the object matter which their faith is carried forth unto, out of themselves, hath all this in it. Yea, and the faith itself that is in the soul is still working the heart up unto it, to seek after this, not to be quiet without it, or rest in any peace besides it ; even as every natural faculty seeks and pursues after some way or other the highest perfection of that which is the proper object of it. And, on the contrary, although the unregenerate man may have a further joy than that of natural conscience, from a tasting of the powers of the world to come (Heb. vi.), yet that joy is not from natural conscience, but an effect of super natural enlightening in matters of faith, and that as it is a counterfeit of faith, though not attaining unto true faith. And the differences of such joys from that other joy believers attain unto, is not proper to this discourse, which only treats here of the peace which natural conscience as such affords, with difference to that which faith gives, or riseth up unto.
This Paul knowing full well, being trained up to the experiment thereof, no means, no works, no testimony of conscience could avail of itself, unless
God speak peace. When therefore he would pray for peace, he frames his prayer thus : that God himself would give it, 2 Thes. iii. 16. It is his manner, you know, at the beginning or end of his epistles, to wish Grace and peace from God the Father, &c., and he had so at the beginning of that epistle ; but at the latter end, being about to renew the same again in his farewell, he as it were corrects his speech, and frames his prayer thus : * Now the Lord of peace himself give you peace always by all means, both as knowing his wishes and all means else ineffectual to attain or procure true peace, as also signifying what kind of peace it was that true hearts desire and seek after. The Lord of peace himself giveth peace, and though himself blesseth means whereby he doth it, and you are to use them, jet so as he, the God of peace, must himself give it. Take the holiest and best man in the world, whose conscience is the largest treasury of good done by him, or wrought in him, and although conscience be a reflecting faculty in all men, yet his conscience from all the good that is betrusted with it, and it is privy unto, cannot testify a word for that man s peace and comfort unless the Holy Ghost speaks in and unto conscience, by the light of faith, with power. For though the spirit that is in man is said naturally to know the things that are in a man, 1 Cor. ii., yet they are but those things which we have as men. But such things as we have as good and holy men, given us by the Holy Ghost, these the Holy Ghost must by a super-
CHAP. XIII.J IN OUR SALVATION. 319 natural act enable conscience to discern, or we do not, cannot, discern them. And therefore in the same chapter it is said, He hath given us his Spirit, that we might know the things that are given us of God. And his graces in us are gifts, and special gifts of God s grace in us.