A17384:3136
A commentary: or, sermons upon the second chapter of the first epistle of Saint Peter wherein method, sense, doctrine, and use, is, with great variety of matter, profitably handled; and sundry heads of divinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.
London: printed by Humphrey Lownes for George Latham, 1623London: printed by Humfrey Lownes for George Latham, 1623
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Doct. 6. That whereas wrongs cannot be redressed by a lawful means on earth, they must be endured without using unlawful means, and leave the injuries to the judgement of GOD. Which condemns servants, that being hardly used, run away from their masters, as Hagar did from Sarah; or else, with wicked murmuring and reviling, backbite their masters: and so it condemns the wicked practice of our Gentry, in righting their wrongs by their own private revenges; which case is abominable. First, because their wrongs may be righted by the Magistrate. Secondly, because the desired revenge is far above the injuries: for, they seek satisfaction in blood, for a supposed wrong in reputation. Thirdly, because it is a course directly against the Laws of God, and of Kings, and ⟨p. 748⟩hath been condemned in all well-governed States. Fourthly, because it is never sought but by fools: for, it is a wise-mans honour and reputation, To pass-by an offence; but every fool will be meddling or quarrelling, saith Solomon. Fifthly, because oftentimes it proves damnable to one of the parties; who, being slain in the act of malice, must needs be damned for ever; besides the curse of God brought upon the murderer, making his life miserable, and oftentimes his end fearful.
Doct. 6. That whereas wrongs cannot be redressed by a lawfull meanes on earth, they must be endured without vsing vnlawfull meanes, and leaue the iniuries to the iudgement of GOD. Which condemnes seruants, that being hardly vsed, runne away from their masters, as Hagar did from Sarah; or else, with wicked murmuring and reuiling, backbite their masters: and so it condemns the wicked practice of our Gentry, in righting their wrongs by their owne priuate reuenges; which case is abominable. First, because their wrongs may be righted by the Magistrate. Secondly, because the desired reuenge is far aboue the iniuries: for, they seek satisfaction in bloud, for a supposed wrong in reputation. Thirdly, because it is a course directly against the Lawes of God, and of Kings, and ⟨p. 748⟩hath been condemned in all well-gouern'd States. Fourthly, because it is neuer sought but by fools: for, it is a wise-mans honour and reputation, To passe-by an offense; but euery foole will bee medling or quarrelling, saith Salomon. Fiftly, because oftentimes it prooues damnable to one of the parties; who, beeing slain in the act of malice, must needs bee damned for euer; besides the curse of God brought vpon the murderer, making his life miserable, and oftentimes his end fearfull.
Doct. 7. That it is conscience or mere necessity, that makes any man suffer: men endure no wrong by nature, but either by necessity, because they cannot right it; or else for conscience sake, because God hath so required it. Which should warn Superiors to take heed, that they do no wrong: for, the persons wronged, if they want conscience, may so remember the wrong, as sometimes to find a desperate way of revenge, to the mischief of the wrong-doer, though the party wronged do evil in so doing, as followeth in the next doctrine.
Doct. 7. That it is conscience or meer necessity, that makes any man suffer: men endure no wrong by nature, but either by necessity, because they cannot right it; or else for conscience sake, because God hath so required it. Which should warn Superiours to take heed, that they doo no wrong: for, the persons wronged, if they want conscience, may so remember the wrong, as somtimes to finde a desperate way of reuenge, to the mischief of the wrong-doer, though the party wronged doo euill in so dooing, as followeth in the next doctrine.
Doct. 8. Inferiors, being wronged even in blows by the Superior, ought not to resist, but endure it: servants may not resist the correction of their masters, nor strike again; that is horrible, and egregiously sinful. Which shows the grievous pride and naughtiness of divers servants, that boast or threaten, that they will take no blows: their resolution shows, they are void of knowledge in the fear or conscience of God's will. And so it is alike sinful in children, wives, or subjects, to resist, or return blows for blows, or evil for evil: ⟨p. 749⟩neither doth this embolden masters or other superiors to do wrong, because (as was heard before) they shall receive of GOD according to all the wrongs they have done.
Doct. 8. Inferiours, beeing wronged euen in blowes by the Superiour, ought not to resist, but endure it: seruants may not resist the correction of their masters, nor strike again; that is horrible, and egregiously sinnefull. Which shewes the grieuous pride and naughtiness of diuers seruants, that boast or threaten, that they will take no blowes: their resolution shewes, they are void of knowledge in the feare or conscience of God's will. And so it is alike sinnefull in children, wiues, or subiects, to resist, or return blowes for blowes, or euill for euill: ⟨p. 749⟩neither doth this embolden masters or other superiours to do wrong, because (as was heard before) they shall receiue of GOD according to all the wrongs they haue done.
Doct. 9. To suffer grief and wrong, is profitable: for, besides that it is all fruit to them when it makes them more humble, and takes away their sin, it makes them judge themselves before God for the sins they are guilty of, and weans them from the world, and breeds a greater desire of heaven, and the like fruits. Besides all these, this Text tells us of one commodity more, that is praise or thanks: it is an honourable thing, To suffer wrongfully: it wins them a great deal, not only of compassion, but also of reputation among men. As it makes the evil more hateful: so doth it procure love to him that suffers wrongfully. It is a virtue worthy thanks, yea, the coherence with the next verse, seemeth to import, that GOD will give him thanks that suffers wrong, if he endure it patiently: not that God is bound to do so, or that such suffering merits any such thanks of God; but God is so good and compassionate, and he likes this virtue so well, that he is pleased to crown this patience with that high degree of liking it. It is thank-worthy, not because it deserves thanks, but because it declares the party to be such and so worthy in God's gracious acceptation, that he will of his own grace yield him that encouragement.
Doct. 9. To suffer grief and wrong, is profitable: for, besides that it is all fruit to them when it makes them more humble, and takes away their sinne, it makes them iudge themselues before God for the sinnes they are guilty of, and weans them from the world, and breeds a greater desire of heauen, and the like fruits. Besides all these, this Text tels vs of one commodity more, that is praise or thanks: it is an honourable thing, To suffer wrongfully: it winnes them a great deale, not onely of compassion, but also of reputation among men. As it makes the euill more hatefull: so doth it procure loue to him that suffers wrongfully. It is a vertue worthy thanks, yea, the coherence with the next verse, seemeth to import, that GOD will giue him thanks that suffers wrong, if hee endure it patiently: not that God is bound to doo so, or that such suffering merits any such thanks of God; but God is so good and compassionate, and he likes this vertue so well, that he is pleased to crown this patience with that high degree of liking it. It is thank-worthy, not because it deserues thanks, but because it declares the party to be such and so worthy in God's gracious acceptation, that hee will of his owne grace yeeld him that encouragement.
Thus of the doctrines that may be particularly gathered out of the words of this verse.
Thus of the doctrines that may bee particularly gathered out of the words of this verse.
Before I leave the verse, there are divers things ⟨p. 750⟩to be considered of about Conscience. For, where this verse mentions conscience towards God, it giveth us occasion to think what that conscience should be, and to inform ourselves in divers things about it.
Before I leaue the verse, there are diuers things ⟨p. 750⟩to be considered of about Conscience. For, where this verse mentions conscience towards God, it giueth vs occasion to think what that conscience should be, and to inform ourselues in diuers things about it.
1There are many reasons may be assigned, why men should be carefully instructed about Conscience: it is a necessary doctrine: for first, we see by experience, that of most things that concern us, men know least about Conscience; many men knowing little more of it, than the bare use of the word Conscience. Secondly, men through this ignorance do many notorious injuries and abuses to their conscience, by resisting the motions of conscience, not knowing what to make of them, and by smothering the scruples of conscience, and by deading the conscience, or else by vexing them, and many other ways. Thirdly, God hath given men a great charge about the keeping of their consciences, which he placed in their souls as a great treasure; and God would have it respected and looked to with as much care as any thing he hath given us, 1. Tim. 1.19. Fourthly, God doth require, that men should get grace and goodness into their consciences, as well as into their hearts, or words, or lives; which they can never do, if they be not taught. Fifthly, God's Word, in all the directions and precepts of it, doth bind & oblige mens consciences to see to the obedience of them: now, what can conscience do, if men know not what belongs to their consciences, and the natures and works of conscience? But, above all things, it ⟨p. 751⟩should awaken men to study the knowledge of conscience, yea, of their own consciences, if they consider, that the conscience of every man is one of the principal books shall be opened at the last Day, for evidence, before the Tribunal Seat of Christ: and therefore men were best to look about them in this world, to see to it, what is written in this book; for, it is indelible, and will stand upon record, either for them or against them, at that Day.
1There are many reasons may bee assigned, why men should be carefully instructed about Conscience: it is a necessary doctrine: for first, we see by experience, that of most things that concerne vs, men knowe least about Conscience; many men knowing little more of it, than the bare vse of the word Conscience. Secondly, men through this ignorance doo many notorious iniuries and abuses to their conscience, by resisting the motions of conscience, not knowing what to make of them, and by smothering the scruples of conscience, and by deading the conscience, or else by vexing them, and many other waies. Thirdly, God hath giuen men a great charge about the keeping of their consciences, which he placed in their soules as a great treasure; and God would haue it respected and looked to with as much care as any thing hee hath giuen vs,
Now concerning conscience, divers things are to be considered:
Now concerning conscience, diuers things are to bee considered:
First, what conscience is.
First, what conscence is.
Secondly, what the work of conscience is.
Thirdly, what the prerogatives of conscience are.
Thirdly, what the prerogatiues of conscience are.
Fourthly, the kinds or sorts of consciences.
Fourthly, the kindes or sorts of consciences.
Last of all, what it is, that binds the conscience: which is to be inquired into, because men are enjoined to suffer wrongs patiently for conscience sake, even servants from their Masters.
Last of all, what it is, that bindes the conscience: which is to bee inquired into, because men are inioyned to suffer wrongs patiently for conscience sake, euen seruants from their Masters.
For the first.1 To know, what conscience is, we must look both to the Etymology of the word, and to the definition of the thing. The word conscience imports a knowledge with another, Conscientia, quasicum alia scientia: Conscience, that is, science conjoined: and the reason is, because conscience is a thing in us, that knows what we have done, and therein joins with some other thing, that knows it too; Some of our actions conscience sees within,2 and the Angels and men see them without: but for our secret thoughts, conscience is ⟨p. 752⟩only joined with God, or with our own minds as they are joined with God. Conscience is a thing within us, which God hath placed there, of purpose to be his witness or spy to discover all we think, or do: & as it is joined with the mind of man; it is the knowledge of what we know, or the thinking of what we think. To think of other things, is the understanding or mind; but to think what we think, is the conscience of a man. Or else conscience may be called so, because it is a concluding science; Conscientia, quasi concludens scientia: and the reason of the term in that sense may be thus, because, look, what discourse conscience hath with God or the mind of man, it uttereth it by way of a Syllogism, which they call a practical Syllogism; As for instance, If the conscience speak within to a murderer, it speaketh by Syllogism thus: Every murderer is in a fearful case; but thou art a murderer, therefore thou art in a fearful case. Now, that that reason, which concludes thus in him, is his conscience, is most apparent: For, the mind gives only the first part of the Syllogism, which is, that a murderer is in a fearful case: or that the mind sees either by the natural principles planted in it, or by the Scriptures. The other branch the conscience takes out of the memory, that is, that thou hast committed murder: now the concluding of both and applying them to the murderer, is the proper work of conscience, and conscience is that within us, that so concludes upon our actions.
For the first.1 To know, what conscience is, we must looke both to the Etymology of the word, and to the definition of the thing. The word conscience imports a knowledge with another, Conscientia, quasicum alia scientia: Conscience, that is, science conioyned: and the reason is, because conscience is a thing in vs, that knowes what wee haue done, and therein ioynes with some other thing, that knows it too; Some of our actions conscience sees within,
Now for the definition of conscience, omitting ⟨p. 753⟩the diversity of frames given by divers men, I express that, which I take to be the clearer, and fullest to show us what it is. Conscience is a divine faculty in the soul of all reasonable creatures, applying the principles or propositions of their mind, in their particular actions either with them, or against them.
Now for the definition of conscience, omitting ⟨p. 753⟩the diuersity of frames giuen by diuers men, I expresse that, which I take to bee the cleerer, and fullest to shew vs what it is. Conscience is a diuine facultie in the soule of all reasonable creatures, applying the principles or propositions of their mind, in their particular actions either with them, or against them.
I say, it is a faculty, to note that it is more then the act or the habit of the mind, judging or determining. For acts and habits may be lost, but conscience cannot. Besides, the Scriptures show that conscience doth act, as it excuseth or accuseth, and therefore must be a faculty it self, and not the act of a faculty. I say, a faculty in the soul, because I dare not assign it or confine it to any part of the soul, as they do, that make it a part of the understanding; for the understanding hath no parts properly: and to make it a part Analogically, is not to be borne in a definition, as Logicians know.
I say, it is a faculty, to note that it is more then the act or the habit of the minde, iudging or determining. For acts and habits may be lost, but conscience cannot. Besides, the Scriptures shew that conscience doth act, as it excuseth or accuseth, and therfore must be a faculty it selfe, and not the act of a faculty. I say, a faculty in the soule, because I dare not assigne it or confine it to any part of the soule, as they doe, that make it a part of the vnderstanding; for the vnderstanding hath no parts properly: and to make it a part Analogically, is not to bee borne in a definition, as Logicians know.
