A17384:3153
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,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 the first: Conscience judgeth of the actions of men, by virtue of certain principles (as I said before) which it findeth in the understanding, gathered either from the Law of Nature, or from experience of God's providence, or from the Scriptures.
For the first: Conscience iudgeth of the actions of men, by vertue of certain principles (as I said before) which it findeth in the vnderstanding, gathered either from the Law of Nature, or from experience of God's prouidence, or from the Scriptures.
Now, the manner how it proceeds in judgement, is, in form of reasoning, as I said before: for, in the mind the Conscience finds, as it were, a Book of Law written, which is in the keeping of ⟨p. 758⟩the faculty; they call it in schools, Synteresis: from hence the Conscience takes the ground of reasoning; and from the memory it takes evidence of the fact or state of the man that is arraigned; and then by it self it judiciously concludes, and passeth Sentence: and so it proceeds, whether it condemn or absolve. In the Judgement of condemnation, it proceeds thus: First, it cites or calls for the soul to be tried: then it accuseth in this form, out of the body of the law kept in the mind: it takes the conclusion it means to work upon, and then useth the memory to testify of the fact; as for instance: Every murderer is an offender; thou art a murderer, therefore thou art proved to be an offender. Then comes the Sentence in the same order; He that commits murder without repentance, shall be damned: thou committest murder without repentance, and therefore art a damned creature. So likewise it proceeds in absolving. For evidence, it proceeds thus: He that hath such and such marks, as, godly sorrow, the love or fear of God, &c. he is a child of God; but thou hast these marks, therefore thou art a child of God: and then it goeth to Sentence; He that is the child of God, shall be saved: but thou art proved to be the child of God, therefore thou shalt be saved. Nor doth it rest in the Sentence, but immediately doth it self begin the execution: for, laying hold upon the guilty person, it presently buffets him, and terrifies him, and pricks him at the very heart, and gnaws him many times with unspeakable torments and tortures. And so contrariwise, in the Sentence of ⟨p. 759⟩absolution, it proceeds with comfort, settleth and quieteth the hart of the Absolved, and many times makes it able with joy to stand undanted against all the powers of hell, and the world; of which more afterwards, when I come to entreat of the sorts of Conscience.
Now, the manner how it proceeds in iudgement, is, in form of reasoning, as I said before: for, in the minde the Conscience findes, as it were, a Book of Law written, which is in the keeping of ⟨p. 758⟩the faculty; they call it in schools, Synteresis: from hence the Conscience takes the ground of reasoning; and from the memory it takes euidence of the fact or state of the man that is arraigned; and then by it self it iudiciously concludes, and passeth Sentence: and so it proceeds, whether it condemn or absolue. In the Iudgement of condemnation, it proceeds thus: First, it cites or calls for the soule to be tried: then it accuseth in this form, out of the body of the law kept in the minde: it takes the conclusion it means to work vpon, and then vseth the memory to testifie of the fact; as for instance: Euery murderer is an offender; thou art a murderer, therefore thou art proued to bee an offender. Then comes the Sentence in the same order; Hee that commits murder without repentance, shall be damned: thou committest murder without repentance, and therefore art a damned creature. So likewise it proceeds in absoluing. For euidence, it proceeds thus: He that hath such and such marks, as, godly sorrow, the loue or fear of God, &c. hee is a childe of God; but thou hast these marks, therfore thou art a childe of God: and then it goeth to Sentence; Hee that is the childe of God, shall bee saued: but thou art prooued to bee the childe of God, therefore thou shalt be saued. Nor doth it rest in the Sentence, but immediately doth it selfe begin the execution: for, laying hould vpon the guilty person, it presently buffets him, and terrifies him, and pricks him at the very heart, and gnawes him many times with vnspeakeable torments and tortures. And so contrariwise, in the Sentence of
Observe by the way the difference between the Court of Conscience within us, and mens Courts of Justice without us. For, in mens Courts they proceed secundum allegata & probata, according to allegation and proofs: but God hath appointed another Judgement in the heart of man; there God judgeth not according to allegation and proofs, but according to Conscience, and hath associated to every man a notary of his own, and a witness of his own, which he produceth out of his very bosom: so as man shall be made to confess what he hath done, though all the world excuse him; and shall have comfortable testimony in himself, though all the world beside accuse him.
Obserue by the way the difference between the Court of Conscience within vs, and mens Courts of Iustice without vs. For, in mens Courts they proceed secundum allegata & probata, according to allegation and proofs: but God hath appointed another Iudgement in the heart of man; there God iudgeth not according to allegation and proofes, but according to Conscience, and hath associated to euery man a notary of his owne, and a witnesse of his owne, which hee produceth out of his very bosome: so as man shall be made to confesse what hee hath done, though all the world excuse him; and shall haue comfortable testimony in himselfe, though all the world beside accuse him.
The glory of the power of Conscience appears by the third point; and that is, the prerogatives & properties of Conscience in a man: for, 1. It keeps Court in the heart of a man,1 without limitation of time: it will call a man to answer and hear Judgement at any time: it is not limited to any terms, nor can the Sentence be delayed: it hath power to examine, testify, and give Sentence at any time of the year at pleasure, nor will it admit any appeal to any creature. 2. It is subject properly only to God: no earthly Prince can command the Conscience of a ⟨p. 760⟩man, as will more appear afterwards. 3. It keeps continual residence in the heart of man: it is always with him, at home & abroad: it observeth and watcheth him in all places, in the Church, at his table, in his bed, day and night: it never leaves him. 4. God hath subjected man to the obedience of Conscience, if it command erroneously, if it be in things indifferent; as, in the case of meats and days, in the Apostles time, if the Conscience doubted, or forbade the use of them, which yet in themselves might be used, the man was bound to follow his Conscience, though the Conscience erred, and so sinned in doubting or forbidding, Rom. 14.14▪ 23. 5. Yea, so much honour doth God give unto the Conscience, that he suffers his own most holy Spirit to bring-in evidence in the Court of conscience: for, so we read, that the Spirit of Adoption doth bear witness before our spirits, that is, before the Conscience, that we are the sons of God, Rom. 8.15. 6. It is a great prerogative, that GOD hath granted Immortality unto Conscience: Conscience never dies, no not when we die. Every mans Conscience shall be found a liar at the day of Judgement, and in so great request with Christ, as that dreadful Judgement shall be guided according to the evidence and verdict of Conscience, Rom. 2.15, 16.
The glory of the power of Conscience appears by the third point; and that is, the prerogatiues & properties of Conscience in a man: for, 1. It keeps Court in the heart of a man,
1For the fourth point. Conscience is not all of a sort in all men: some have good Consciences, and ⟨p. 761⟩some have ill Consciences; and both these kinds of Consciences must be considered of.
1For the fourth point. Conscience is not all of a sort in all men: some haue good Consciences, and ⟨p. 761⟩some haue ill Consciences; and both these kindes of Consciences must be considered of.
Conscience, considered as good, comes to be so either by creation, or by renovation. By creation, Adam had his Conscience good: but, by the first sin, Conscience became evil in him and all his posterity; so as all men naturally have evil Consciences: and no men have their consciences good, but as they are renewed.
Conscience, considered as good, comes to be so either by creation, or by renouation. By creation, Adam had his Conscience good: but, by the first sinne, Conscience became euill in him and all his posterity; so as all men naturally haue euill Consciences: and no men haue their consciences good, but as they are renued.
The difference between a good Conscience by creation and renovation, is this; that by creation, Conscience was perfectly good from the first moment it was infused, till the Fall, and did discover it self by excusing and comforting always: for, Adam's Conscience, till his Fall, could accuse him of nothing. But by renovation, Conscience is good for the time of this life, but imperfectly, and increaseth in good men by degrees: and so, because man is renewed but in part, it is a part of the goodness of the Conscience, to accuse for sin, especially if it be presumptuous, after Calling, as well as to excuse from faults, while the man keeps his uprightness. That a good Conscience should only excuse, is true (in this world) only of Conscience, as it was good by creation.
The difference between a good Conscience by creation and renouation, is this; that by creation, Conscience was perfectly good from the first moment it was infused, till the Fall, and did discouer it self by excusing and comforting alwaies: for, Adam's Conscience, till his Fall, could accuse him of nothing. But by renouation, Conscience is good for the time of this life, but imperfectly, and increaseth in good men by degrees: and so, because man is renued but in part, it is a part of the goodnes of the Conscience, to accuse for sinne, especially if it be presumptuous, after Calling, as well as to excuse from faults, while the man keeps his vprightnes. That a good Conscience should onely excuse, is true (in this world) onely of Conscience, as it was good by creation.
Now, concerning the goodness or badness of Conscience, these seven things are to be considered of.
Now, concerning the goodnes or badnesse of Conscience, these seuen things are to bee considered of.
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.
