A17384:3181
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, some mens Conscience is stark dead, it stirs not at all. The Conscience is compared to a part of the body, that is not only without sense and rotten, but is seared with a hot iron: and this is the case only of some notorious either Heretics, or malefactors, that have lived a long time wilfully in some monstrous wickedness, either known, or secret, 1. Timothy 4. verse 2. This seared Conscience is either joined with a greediness to commit special wickedness, or with a reprobate mind that is so horrible stupid, that it judgeth evil to be good, or at the best, not dangerously hurtful, Ephes. 4.18. Rom. 1.28.
Secondly, some mens Conscience is stark dead, it stirs not at all. The Conscience is compared to a part of the body, that is not onely without sense and rotten, but is seared with a hot iron: and this is the case onely of some notorious either Hereticks, or malefactors, that haue liued a long time willfully in some monstrous wickednesse, either knowne, or secret, 1. Timothy 4. verse 2. This seared Conscience is either ioyned with a greedines to commit speciall wickednes, or with a reprobate mind that is so horrible stupid, that it iudgeth euill to bee good, or at the best, not dangerously hurtfull, Ephes. 4.18. Rom. 1.28.
Thirdly, in some men the evil of Conscience lieth in this, that it is over-busy, and sins too much: and so in two sorts of men, first, the superstitious; or secondly, the desperate. The superstitious person is many times disquieted by his Conscience in doing well, or when he doth that which is not ⟨p. 765⟩unlawful, as the Popish priest is troubled for coming to our Churches; or the Christian, that is carried with preposterous zeal, is troubled for obeying the Magistrate in using his liberty in things indifferent: in the desperate, the evil of Conscience is the horrible tormenting of them, beyond the bounds of the offence of Conscience, and that in two things. First, in that it presents the wrath of God to them, without the hope of mercy in Christ, as did the Conscience of Cain. Secondly, in that it drives them to do that against themselves, which is desperately wicked, as to make away themselves, as the desperate Conscience of Judas, and Ahithophel did.
Thirdly, in some men the euill of Conscience lieth in this, that it is ouer-busy, and sins too much: and so in two sorts of men, first, the superstitious; or secondly, the desperate. The superstitious person is many times disquieted by his Conscience in doing well, or when hee doth that which is not ⟨p. 765⟩vnlawfull, as the Popish priest is troubled for comming to our Churches; or the Christian, that is carried with preposterous zeale, is troubled for obeying the Magistrate in vsing his liberty in things indifferent: in the desperate, the euill of Conscience is the horrible tormenting of them, beyond the bounds of the offence of Conscience, and that in two things. First, in that it presents the wrath of God to them, without the hope of mercy in Christ, as did the Conscience of Cain. Secondly, in that it driues them to doe that against themselues, which is desperately wicked, as to make away themselues, as the desperat Conscience of Iudas, and Achitophel did.
Fourthly, in some men there was a temporary goodness in the Conscience, of which they made shipwreck, and so utterly lost the goodness they had for a time. And thus many hypocrites do, that for a time get the form of Religion even into their Consciences, but afterward falling into the immoderate love of the world, or the lust of some particular sin, fall clean away from Religion, and so lose the goodness which they had, 1. Tim. Chap. 1. verse 19.
Fourthly, in some men there was a temporary goodnes in the Conscience, of which they made shipwrack, and so vtterly lost the goodnes they had for a time. And thus many hypocrites doe, that for a time get the forme of Religion euen into their Consciences, but afterward falling into the immoderate loue of the world, or the lust of some particular sinne, fall cleane away from Religion, and so lose the goodnes which they had, 1. Tim. Chap. 1. verse 19.
Thus of the differences of evil in the Consciences of divers men: the signs of an evil Conscience follow. But before I give the signs, we must take notice of a distinction, and that is, that the Conscience may have evil in it, and not be an evil Conscience: Conscience in this life in men regenerate is renewed and restored but in part; and so may err sometimes, and in some ⟨p. 766⟩cases,1 and yet be no evil Conscience. As for instance in certain weak Christians in the Primitive Church (who yet were godly men) the Apostle shows, Romans 14. that some Christians for Conscience sake did refuse certain meats and days: the Conscience erred, in judging those meats and days to be unlawful to be observed and used; and yet he calls them that were so led by an erring Conscience, he calls them, I say, brethren: But when we speak of an evil Conscience, we mean Conscience unregenerate. As a man may have sin in him, and yet be a good man: so may Conscience have blindness in it, and yet be a good Conscience.
Thus of the differences of euill in the Consciences of diuers men: the signes of an euill Conscience follow. But before I giue the signes, wee must take notice of a distinction, and that is, that the Conscience may haue euill in it, and not bee an euill Conscience: Conscience in this life in men regenerate is renewed and restored but in part; and so may erre sometimes, and in some ⟨p. 766⟩cases,1 and yet bee no euill Conscience. As for instance in certaine weak Christians in the Primitiue Church (who yet were godly men) the Apostle shewes, Romans 14. that some Christians for Conscience sake did refuse certaine meates and daies: the Conscience erred, in iudging those meates and daies to bee vnlawfull to be obserued and vsed; and yet hee calls them that were so led by an erring Conscience, hee calles them, I say, brethren: But when wee speak of an euill Conscience, we meane Conscience vnregenerate. As a man may haue sinne in him, and yet bee a good man: so may Conscience haue blindnes in it, and yet bee a good Conscience.
The signs of an unregenerate Conscience may be gathered from the differences of evil Consciences.
The signes of an vnregenerate Conscience may bee gathered from the differences of euill Consciences.
The signs then of an unregenerate still Conscience are these.
The signes then of an vnregenerate still Conscience are these.
1First, when it is quiet in the committing, and after the committing of known sin, whether open, or secret: For open sins; as for drunkenness, swearing, lying, profanation of the Sabbath, and the like; the Conscience cannot be good, when these, or the like open wickednesses are committed: and so when it is quiet notwithstanding secret whoredom, or filthiness of any kind, or continual wickedness in the thoughts, or desires, that Conscience that can abide a foul hart, is a wicked Conscience.
1First, when it is quiet in the committing, and after the committing of knowne sinne, whether open, or secret: For open sins; as for drunkennes, swearing, lying, prophanation of the Sabbath, and the like; the Conscience cannot bee good, when these, or the like open wickednesses are cōmitted: and so when it is quiet notwithstanding secret whoredome, or filthines of any kinde, or continuall wickednes in the thoughts, or desires, that Conscience that can abide a foule hart, is a wicked Conscience.
Secondly, when it excuseth for doing notorious evils: and so they have evil Consciences, that ⟨p. 767⟩could trouble and persecute, even to the death, godly men, and yet think they did God good service, John 16.2.
Secondly, when it excuseth for doing notorious euils: and so they haue euill Consciences, that ⟨p. 767⟩could trouble and persecute, euen to the death, godly men, and yet think they did God good seruice, Iohn 16.2.
The signs of an unregenerate stirring Conscience, are these:
The signes of an vnregenerate stirring Conscience, are these:
First,1 when the Conscience serves only to tell ill news, when it serves to tell a man only of his loss by Adam, or the Law, but never comforteth him by bringing-in any evidence of God's favour in Christ. That Conscience that terrifies without Christ, that is without mixing any of the comforts of the Gospel in Christ, is an evil Conscience: the special property of a good Conscience, is to excuse and comfort; and therefore that Conscience that doth only accuse, is an evil Conscience.
First,1 when the Conscience serues onely to tell ill newes, when it serues to tell a man onely of his losse by Adam, or the Law, but neuer comforteth him by bringing-in any euidence of God's fauour in Christ. That Conscience that terrifies without Christ, that is without mixing any of the comforts of the Gospell in Christ, is an euill Conscience: the speciall property of a good Conscience, is to excuse and comfort; and therefore that Conscience that doth onely accuse, is an euill Conscience.
Secondly, when the Conscience flees from the presence of God, as did Adam's Conscience after the Fall: and this the Conscience discovers, when it dares not stand before the discovery of the Law of God, nor dares abide a powerful Minister, that speaks to the Conscience of the hearers, and ransacks them.
Secondly, when the Conscience flees from the presence of God, as did Adam's Conscience after the Fall: and this the Conscience discouers, when it dares not stand before the discouery of the Law of God, nor dares abide a powerfull Minister, that speaks to the Conscience of the hearers, and ransacks them.
Thirdly, when the Conscience languisheth about questions that tend not to edification, and raiseth the strength of zeal, and all the power of it, about things that are less necessary either unto faith or practice. And this was the case of the Pharisees Conscience, that spent all their zeal about less matters, and neglected the weightier things of the Law. And this is the case of all such Christians that are zealous with a fiery zeal about circumstances, ⟨p. 768⟩or the estates and businesses of others, and neglect the main things of substance, that concern their own sanctification, assurance, or salvation.
Thirdly, when the Conscience languisheth about questions that tend not to edification, and raiseth the strength of zeal, and all the power of it, about things that are lesse necessary either vnto faith or practice. And this was the case of the Pharises Conscience, that spent all their zeale about lesse matters, and neglected the waightier things of the Law. And this is the case of all such Christians that are zealous with a fiery zeal about circumstances, ⟨p. 768⟩or the estates and businesses of others, and neglect the main things of substance, that concern their owne sanctification, assurance, or saluation.
Fourthly, when the Conscience is for men, and not for God; when the motive that raiseth and encourageth it, is the praise of men, and not the praise of God. This also was the case of the Consciences of the Pharisees: for, the Conscience in them was busy, and did require good duties, but the respect was still the praise of men; whereas a good Conscience is for God above all.
Fourthly, when the Conscience is for men, and not for God; when the motiue that raiseth and incourageth it, is the praise of men, and not the praise of God. This also was the case of the Consciences of the Pharises: for, the Conscience in them was busie, and did require good duties, but the respect was still the praise of men; whereas a good Conscience is for God aboue all.
Fifthly, when it will accuse only for gross evils, and those known to others, and not for less and secret sins to be repented of.
Fiftly, when it will accuse onely for grosse euils, and those knowne to others, and not for lesse and secret sins to be repented of.
Sixthly, when it will accuse only in the time of adversity; as, in the case of Joseph's brethren.
Sixtly, when it will accuse onely in the time of aduersity; as, in the case of Ioseph's brethren.
Thus of the signs of an evil Conscience.
Thus of the signes of an euill Conscience.
