A17384:3145
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.
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,2 and the Angels and men see them without: but for our secret thoughts, conscience is ⟨p. 752⟩onely ioyned with God, or with our owne mindes as they are ioyned with God. Cōscience is a thing within vs, which God hath plac't there, of purpose to be his witnes or spy to discouer all wee think, or do: & as it is ioyned 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 vnderstanding or mind; but to think what wee think, is the conscience of a man. Or else conscience may bee called so, because it is a concluding science; Conscientia, quasi concludens scientia: and the reason of the tearme in that sense may bee thus, because, looke, what discourse conscience hath with God or the minde of man, it vttreth it by way of a Syllogisme, which they call a practicall Syllogisme; As for instance, If the conscience speak within to a murtherer, it speaketh by Syllogisme thus: Euery murtherer is in a fearfull case; but thou art a murtherer, therefore thou art in a fearefull case. Now, that that reason, which concludes thus in him, is his conscience, is most apparant: For, the mind giues onely the first part of the Syllogisme, which is, that a murtherer is in a fearefull case: or that the mind sees either by the naturall principles planted in it, or by the Scriptures. The other branch the conscience takes out of the memory, that is, that thou hast committed murther: now the concluding of both and applying them to the murtherer, is the proper work of conscience, and conscience is that within vs, that so concludes vpon our actions.
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.
I say moreover, it is in all reasonable creatures; to note, that beasts, that have only a sensitive soul, have no conscience. And whereas God also is no creature; therefore he hath not conscience. For God being holiness it self, needs no faculties to govern himself by, nor any conscience to witness, or prompt him. And I say it is in all, that none might imagine, that some men have a conscience, and some have none: For every man hath a conscience either good, or bad.
I say moreouer, it is in all reasonable creatures; to note, that beasts, that haue onely a sensitiue soule, haue no conscience. And whereas God also is no creature; therefore hee hath not conscience. For God beeing holines it selfe, needes no faculties to gouern himselfe by, nor any conscience to witnes, or prompt him. And I say it is in all, that none might imagine, that some men haue a conscience, and some haue none: For euery man hath a conscience either good, or bad.
Secondly,1 the proper work of conscience is imported in the other words of the definition, viz. applying the principles of the mind. For the understanding ⟨p. 754⟩whereof, we must know, that there are certain notions,2 or frames of truth planted in the minds of all men, being infused by God as a natural Law in their minds, showing what is good or evil, and those principles are increased in the minds of such as have the benefit of the Scripture more or less, according to the degree of their knowledge: Now that which conscience doth, is this: It repairs to these forms of truth or light in the mind, and takes such of them, as concern the business in hand, and with the force of them either comforts, or affrights men, according as the occasion is.
Secondly,1 the proper work of conscience is imported in the other words of the definition, viz. applying the principles of the mind. For the vnderstanding ⟨p. 754⟩whereof, wee must know, that there are certaine notions,2 or frames of truth planted in the mindes of all men, being infused by God as a naturall Law in their minds, shewing what is good or euill, and those principles are increased in the mindes of such as haue the benefit of the Scripture more or lesse, according to the degree of their knowledge: Now that which conscience doth, is this: It repaires to these formes of truth or light in the minde, and takes such of them, as concerne the busines in hand, and with the force of them either comforts, or affrights men, according as the occasion is.
Note, that I say, it is a divine faculty: I wanted a fit term to express my meaning for that I would utter: I say, that it is a wonderful special faculty in us: It is a most celestial gift: conscience is so of God, & in man, that it is a kind of middle thing between God and man: less then God, and yet above man.
Note, that I say, it is a diuine faculty: I wanted a fit term to express my meaning for that I would vtter: I say, that it is a wonderful special faculty in vs: It is a most celestiall gift: conscience is so of God, & in man, that it is a kind of middle thing between God and man: lesse then God, and yet aboue man.
So then, Conscience concludes about a mans own actions: For if Conscience trouble it self about other mens actions, it is either the weakness, or the error of conscience, & I add particular actions: because Conscience never employs it self properly about generals: and lastly, I add for the success, or end; It is either with a man, or against him, to note, that Conscience is such an Arbiter between God and us, that sometimes it speaks for God against us, and sometimes for us to God.
So then, Conscience concludes about a mans owne actions: For if Conscience trouble it selfe about other mens actions, it is either the weaknes, or the error of cōscience, & I adde particular actions: because Conscience neuer imployes it selfe properly about generals: and lastly, I adde for the successe, or end; It is either with a man, or against him, to note, that Conscience is such an Arbiter betweene God and vs, that sometimes it speakes for God against vs, and sometimes for vs to God.
But that we may be more distinctly informed about Conscience; I therefore come to the second point, which is, to consider, what Conscience can ⟨p. 755⟩do, or how it is employed in us: and Conscience is employed both for GOD and for man,1 which work I will consider first apart, and then jointly.
But that wee may bee more distinctly informed about Conscience; I therefore come to the second point, which is, to consider, what Conscience can ⟨p. 755⟩doe, or how it is imployed in vs: and Conscience is imployed both for GOD and for man,1 which work I will consider first apart, and then ioyntly.
For God then, Conscience works diversely, and hath many offices under God and for God: for it is Gods special spy set in the hart of man to watch him, and his Intelligencer, & Notary to set down,1 what man hath done: It is God's hand-writing, the Law of God written in our hearts, or rather worketh by the help of that body of the Law written by the finger of God upon the Tables of mens hearts: It is a co-witness with God, Rom 9.1. It is also Gods Lieutenant, and a great Commander placed within us, that severely requires homage and service to be done to God, and especially diverts man from ill, directing him in the careful manner of serving of God: For God will not accept any service that Conscience doth not order, 2. Tim. 1.3. It is a taster for GOD, in point of doctrine of Religion; For all doctrines must be brought to the Conscience to be tried, whether they be of God, or no, 2. Cor. 4.2. And finally, it makes a man endure grief, and suffer wrong for God and his glory, as this Text imports. For man, Conscience is many ways employed: as first, it is employed in viewing and surveying the things of man, especially the hidden things of man: and here the power of Conscience is wonderful. For other creatures may see the things without them, but have no power to see the things within them: only man, he hath a knowledge reflexed. The eye of a man too can see other things, but without ⟨p. 756⟩a glass it cannot see it self. But now Conscience can discern it self, and the whole actions of man; and so it differs from Science, or the knowledge of the mind: for, to know other things, is science; but, to know our selves, is Conscience. The soul then, by Conscience knows it self: it views the thoughts, memory, affections of the soul, and can tell what we think, desire, love, fear, hate, &c. Secondly, in matters of Religion, Conscience is specially employed; for instance, both in the Word and the Sacraments. For the Word: the mystery of faith, even all the grounds of Religion, they are laid up, and are in the keeping of Conscience, 1. Tim. 3.9. And in Baptism, whereas God makes a covenant with us, and likewise requires a restipulation or promise on our part, Conscience is herein employed; and without Conscience, God will do nothing in the business.
It was the form in the Primitive Times, that the party which was to be baptized, was to be examined before God, whether he did believe: the question was, Credis? Dost thou believe? And he was to answer, Credo, I do believe.
It was the forme in the Primitiue Times, that the party which was to bee baptized, was to bee examined before God, whether hee did beleeue: the question was, Credis? Doost thou beleeue? And he was to answer, Credo, I doo beleeue.
Now, this answer God would not take, unless the conscience would say, that he did believe as he said: this is the answer. A good conscience is mentioned, 1. Pet. 3.21. Again, a good conscience serves in all the offices of our life or affairs, even in all things to be a witness; if we do that which conscience thinks well, to comfort us; and, if we do that which conscience thinks ill, to discourage us, Rom. 2.15. and 9.1. Yea, conscience is the guide ⟨p. 757⟩of our lives. We are here pilgrims and strangers, far from our home, and in journey continually: now, GOD hath set consciences in us to be our guides, that in all things we are to do, we may be directed and encouraged by conscience, taking the direction and warrant of conscience as a special ground of our actions; so as to do contrary to what conscience bids us, is a sin: for, it doth not only witness about what is past, but it directs us about what is to come, as now to be done.
Now, this answer God would not take, vnlesse the conscience would say, that hee did beleeue as he said: this is the answer. A good conscience is mentioned, 1. Pet. 3.21. Again, a good conscience serues in all the offices of our life or affairs, euen in all things to be a witnes; if we do that which conscience thinks well, to comfort vs; and, if we doo that which conscience thinks ill, to discourage vs, Rom. 2.15. and 9.1. Yea, conscience is the guide ⟨p. 757⟩of our liues. We are heer pilgrims and strangers, farre from our home, and in iourney continually: now, GOD hath set consciences in vs to bee our guides, that in all things we are to doo, we may be directed and encouraged by conscience, taking the direction and warrant of conscience as a speciall ground of our actions; so as to do contrary to what conscience bids vs, is a sinne: for, it doth not onely witnes about what is past, but it directs vs about what is to come, as now to be done.
But, the principal work of Conscience, whether we respect God or man, is, To keep Court in the heart of man. There is in man Forum Conscientiae, a Court of Conscience: a secret Tribunal is set up in the heart of man, and therein sits Conscience, and arraigneth, accuseth, bringeth witness, sentenceth, and doth execution. Now, concerning the judgement of Conscience, keeping an Assize in the heart of man, two things are to be considered: First, the law by which Conscience judgeth; secondly, the manner of the proceeding in judgement.
But, the principall work of Conscience, whether we respect God or man, is, To keep Court in the heart of man. There is in man Forum Conscientiae, a Court of Conscience: a secret Tribunall is set vp in the heart of man, and therein sits Conscience, and arraigneth, accuseth, bringeth witnesse, sentenceth, and doth execution. Now, concerning the iudgement of Conscience, keeping an Assise in the heart of man, two things are to be considered: First, the law by which Conscience iudgeth; secondly, the manner of the proceeding in iudgement.
For God then, Conscience works diuersely, and hath many offices vnder God and for God: for it is Gods speciall spy set in the hart of man to watch him, and his Intelligencer, & Notary to set down,1 what man hath done: It is God's hand-writing, the Law of God written in our hearts, or rather worketh by the help of that body of the Law written by the finger of God vpon the Tables of mens hearts: It is a co-witnes with God, Rom 9.1. It is also Gods Lieutenant, and a great Commander placed within vs, that seuerely requires homage and seruice to be done to God, and especially diuerts man from ill, directing him in the carefull manner of seruing of God: For God will not accept any seruice that Conscience doth not order, 2. Tim. 1.3. It is a taster for GOD, in point of doctrine of Religion; For all doctrines must bee brought to the Conscience to bee tried, whether they bee of God, or no, 2. Cor. 4.2. And finally, it makes a man endure griefe, and suffer wrong for God and his glory, as this Text imports. For man, Conscience is many waies imployed: as first, it is imployed in viewing and surueying the things of man, especially the hidden things of man: and heer the power of Conscience is wonderfull. For other creatures may see the things without them, but haue no power to see the things within them: onely man, hee hath a knowledge reflexed. The eye of a man too can see other things, but without ⟨p. 756⟩a glasse it cannot see it self. But now Conscience can discern it self, and the whole actions of man; and so it differs from Science, or the knowledge of the minde: for, to knowe other things, is science; but, to knowe our selues, is Conscience. The soule then, by Conscience knowes it self: it views the thoughts, memory, affections of the soule, and can tell what we think, desire, loue, feare, hate, &c. Secondly, in matters of Religion, Conscience is specially imployed; for instance, both in the Word and the Sacraments. For the Word: the mystery of faith, euen all the grounds of Religion, they are laid vp, and are in the keeping of Conscience, 1. Tim. 3.9. And in Baptisme, whereas God makes a couenant with vs, and likewise requires a restipulation or promise on our part, Conscience is heerin imployed; and without Conscience, God will do nothing in the businesse.
