A17384:3166
A commentary
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.
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.