A17384:3164
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.
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,1 without limitation of time: it will call a man to answer and hear Iudgement at any time: it is not limited to any terms, nor can the Sentence be delaied: it hath power to examine, testifie, and giue Sentence at any time of the yeer at pleasure, nor will it admit any appeal to any creature. 2. It is subiect properly onely to God: no earthly Prince can command the Conscience of a ⟨p. 760⟩man, as will more appeare afterwards. 3. It keeps continuall residence in the heart of man: it is alwaies with him, at home & abroad: it obserueth and watcheth him in all places, in the Church, at his table, in his bed, day and night: it neuer leaues him. 4. God hath subiected man to the obedience of Conscience, if it command erroneously, if it be in things indifferent; as, in the case of meats and daies, in the Apostles time, if the Conscience doubted, or forbade the vse of them, which yet in themselues might be vsed, 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 giue vnto the Conscience, that he suffers his owne most holy Spirit to bring-in euidence in the Court of conscience: for, so we reade, that the Spirit of Adoption doth beare witnes before our spirits, that is, before the Conscience, that wee are the sonnes of God, Rom. 8.15. 6. It is a great prerogatiue, that GOD hath granted Immortality vnto Conscience: Conscience neuer dies, no not when we die. Euery mans Conscience shall bee found a lier at the day of Iudgement, and in so great request with Christ, as that dreadful Iudgement shall be guided according to the euidence and verdict of Conscience, Rom. 2.15, 16.
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.
First, that all mens Consciences by nature are evil.
First, that all mens Consciences by nature are euill.
Secondly, the difference of evil in mens Consciences.
Secondly, the difference of euill in mens Consciences.
Thirdly, the signs of an evil Conscience.
Thirdly, the signes of an euill Conscience.
Fourthly, the hurt of an evil Conscience.
Fourthly, the hurt of an euill Conscience.
Fifthly, the means, how evil Consciences may be made good.
Fiftly, the meanes, how euill Consciences may bee made good.
Sixthly, the signs of a good Conscience.
Sixtly, the signes of a good Conscience.
Seventhly, the great happiness of the man, that hath a good Conscience.
Seuenthly, the great happines of the man, that hath a good Conscience.
For the first, that all mens Consciences are by nature evil, is manifest, because all have sinned in Adam, and lost their original righteousness in all the faculties of the soul; and so, every man in his natural condition, is in every point unclean: and to the impure all things are impure, even their Consciences are polluted, saith the Apostle, Titus 1.15.
For the first, that all mens Consciences are by nature euill, is manifest, because all haue sinned in Adam, and lost their originall righteousnes in all the faculties of the soule; and so, euery man in his naturall condition, is in euery point vncleane: and to the impure all things are impure, euen their Consciences are polluted, saith the Apostle, Titus 1.15.
1For the second: evil is not in the same degree in all mens Consciences, but after a different manner in divers men, for
1For the second: euill is not in the same degree in all mens Consciences, but after a different manner in diuers men, for
First, in most men, we see that Conscience is so feeble, and works so little, that it seems to be but a small spark, or like a bubble, which riseth now and then, and presently vanisheth.
First, in most men, we see that Conscience is so feeble, and works so little, that it seemes to be but a small spark, or like a bubble, which riseth now and then, and presently vanisheth.
Now the reason why Conscience stirs so little in the most men, is not to be taken from the nature of Conscience, (for that can work all works mentioned before) but from divers things in man. For first, Adams sin, as it deprived all mens Consciences of original righteousness, which was the life of the Conscience; so it brought such a depravation and evil disease upon the Conscience, that it was never healed, nor cured in the natural man to this day: but the weakness arising from the infection, ⟨p. 763⟩holds him down still. Secondly, the general ignorance and darkness, which is in the world, is one great cause, why Conscience lieth so miserably weak, and neglected. For it cannot work for want of light. For in the mind it finds only a few natural principles, or some general truths of religion, wch are altogether insufficient to direct in the particular occasions of mens lives. Thirdly, besides, the Law of nature is corrupted in man; and so those principles are very muddy and uncertain, and the generals of Religion are poisoned with secret Objections gathered from the controversies of so many false religions. Fourthly, further it is manifest, that the cares and pleasures of life oppress conscience in many, & in them Conscience stirs not, not because it cannot stir, but because there is no leisure to hear what it saith; men are so violently carried to the pleasures and business of this world. As a man that runs in a race, many times runs with such violence, that he cannot hear what is said unto him by some that he passeth by, though it were counsel, that might direct him in the right way of the race: So is it with men that haste to be rich: Conscience often calls to them, to take heed of going out of the way, by deceit, or lying, or oppression, or the like; But they pursue riches so violently, that they cannot hear the voice of Conscience. And so is it with the voluptuous person, and with the most men that live in any habitual gainful sin. Fifthly, yea this weakness comes upon the Conscience of some, by custom of sins, that are not ⟨p. 764⟩sins of gain, or pleasure, as the sins of negligence, slothfulness, passion, or the like, in which men are wilfully confirmed, and will not regard the checks of their own conscience.
Now the reason why Conscience stirs so little in the most men, is not to bee taken from the nature of Conscience, (for that can work all works mentioned before) but from diuers things in man. For first, Adams sin, as it depriued all mens Consciences of originall righteousnes, which was the life of the Conscience; so it brought such a deprauation and euill disease vpon the Conscience, that it was neuer healed, nor cured in the naturall man to this day: but the weaknes arising from the infection,
