A17384:3190
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.
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.
The misery that the men have, that have an evil Conscience,1 follows: and they are miserable, whether they have a waking or a sleeping Conscience. The misery that comes from a waking Conscience, is evil, and may be two ways discerned: First, by the terms by which it is called & resembled in Scripture; secondly, by the effects which it worketh really upon a man. For the first. An evil Conscience that is awake, is in Scripture compared to a sting or prick wounding the heart of a man. It is likened also to a dog or a blood-hound that lieth at the door, and, having fresh sent, howleth and barketh after the malefactor, Gen. 4. It is likened, as some think, by David, Psal. 51.4. to an evil ⟨p. 769⟩contentious wife, that is ever before a man, chiding and brawling: and as a moth secretly eats the garment; so doth an evil Conscience eat up the heart of a man, when others little see it, Pro. 25. It is like a dart, strangely shot into a mans body, Psalm 38. And it is compared to the boiling of a tumultuous sea, Isaiah 57. And it is called a worm that dieth not, but lieth gnawing and eating upon the heart of a man, Isaiah 66. Mark 9. So that a man that hath an evil Conscience, is like a man that is stung by a serpent, or followed by a blood-hound, or vexed by a continual-contrarious wife, or that is hourly shot through with darts, or that hath a living worm ever gnawing at his heart. But, that this may be more distinctly understood, we must take notice of four effects of an evil Conscience, usually.
The misery that the men haue, that haue an euill Conscience,1 follows: and they are miserable, whether they haue a waking or a sleeping Conscience. The misery that comes from a waking Conscience, is euill, and may bee two waies discerned: First, by the tearms by which it is called & resembled in Scripture; secondly, by the effects which it worketh really vpon a man. For the first. An euill Conscience that is awake, is in Scripture compared to a sting or prick wounding the heart of a man. It is likened also to a dog or a blood-hound that lieth at the dore, and, hauing fresh sent, howleth and barketh after the malefactor,
The first is shame.1 He that hath an evil Conscience, is betrayed by his own blushing many times, when his offence is secret: yea, a man feels an inward shame in his own heart, disgracing and abusing him, though he make no outward show of it. For, though sometimes an innocent person, upon the fullness of an aspersion, may conceive shame, as David did, Psalm 44.15. yet it is usually the effect of an ill Conscience.
The first is shame.1 Hee that hath an euill Conscience, is betraied by his owne blushing many times, when his offense is secret: yea, a man feeles an inward shame in his owne heart, disgracing and abusing him, though he make no outward shew of it. For, though sometimes an innocent person, vpon the fulnes of an aspersion, may conceiue shame, as Dauid did, Psalm 44.15. yet it is vsually the effect of an ill Conscience.
The second is pain and anguish of heart, arising from the gnawing and stings of Conscience mentioned before; which so continually burdens the heart, that it takes away all contentment in any thing, and keeps the heart in an habitual disconsolation: and though the disease of melancholy may ⟨p. 770⟩breed a sadness like unto it, yet is here manifest difference betwixt this affliction of spirit, and melancholy; for the melancholic person usually can assign no certain reason of that sadness: whereas Conscience, when it stings, assigns the cause of it to be such and such things, which bring not only the shame of men, but the wrath of God. Besides, melancholic sadness may be eased by physic: but this sorrow is not cured by any means, but such as are spiritual.
The second is pain and anguish of heart, arising from the gnawing and stings of Conscience mentioned before; which so continually burdens the heart, that it takes away all contentment in any thing, and keeps the heart in an habituall disconsolation: and though the disease of melancholy may ⟨p. 770⟩breed a sadnes like vnto it, yet is heer manifest difference betwixt this affliction of spirit, and melancholy; for the melancholick person vsually can assigne no certain reason of that sadnes: whereas Conscience, when it stings, assignes the cause of it to be such and such things, which bring not only the shame of men, but the wrath of God. Besides, melancholick sadnes may bee eased by physick: but this sorrow is not cured by any meanes, but such as are spirituall.
The third is a strange kind of fear, breaking the heart of a man, & so subduing his courage, that he is not able to sustain himself against the impressions of vain causes of fear. A trembling hart is the effect of an ill conscience, Deut. 28.65. Thus wicked men are said in Scripture to fear, when no man pursueth them, Pro. 28.1. and to be so faint-hearted, as the sound of a shaken leaf shall make them fly, as it were from a sword, Levit. 26.36. and as it is in Job, The sound of fear is always in his ears: yea the terrors of conscience sometime so enrage upon the offender, that no torments are like unto their terrors; which sometimes are so great, that they are hardly able to sustain themselves, but discover their horrible restlessness, by the grievous distempers of the body, or failing of their senses; being for the time, as Job saith, brought under the king of terrors, Job 18.14. What a woeful case Belshazzar was in, you may read, Daniel 5.9. These terrors are the fancies the Gentiles so much dreamed of.
The third is a strange kinde of feare, breaking the heart of a man, & so subduing his courage, that he is not able to sustaine himselfe against the impressions of vaine causes of feare. A trembling hart is the effect of an ill conscience, Deut. 28.65. Thus wicked men are said in Scripture to feare, when no man pursueth them, Pro. 28.1. and to bee so faint-hearted, as the sound of a shaken leafe shall make them fly, as it were from a sword, Leuit. 26.36. and as it is in Iob, The sound of feare is alwaies in his eares: yea the terrors of conscience sometime so enrage vpon the offender, that no torments are like vnto their terrors; which sometimes are so great, that they are hardly able to sustain themselues, but discouer their horrible restlesnes, by the grieuous distempers of the body, or failing of their senses; being for the time, as Iob saith, brought vnder the king of terrors,
The fourth is desperation. An evil Conscience ⟨p. 771⟩in sin, many times brings them to hellish despair of all mercy and pardon: thus Cain rageth & blasphemeth like a frantic man. And these effects of an evil Conscience are so much the more great,
The fourth is desperation. An euill Conscience ⟨p. 771⟩in sinne, many times brings them to hellish despair of all mercy and pardon: thus Cain rageth & blasphemeth like a frantick man. And these effects of an euill Conscience are so much the more great,
1. Because the Conscience can lash a man without noise:1 it can secretly inflict torments, when no eyes shall pity him.
1. Because the Conscience can lash a man without noise:1 it can secretly inflict torments, when no eies shall pity him.
2. Because there is no escape from Conscience: a man can neither drive it away, nor run from it: it cleaves to the offender inseparably. From a tyrant or ill master, some men run away: but from an ill Conscience there is no fleeing.
2. Because there is no escape from Conscience: a man can neither driue it away, nor runne from it: it cleaues to the offender inseparably. From a tyrant or ill master, some men run away: but from an ill Conscience there is no fleeing.
3. Because Conscience it self is as a thousand witnesses to prove the fault, though never so secret: and the offender is [Greek or Hebrew], condemned of himself, and goes up and down with a heavy Sentence upon him in his bosom, though all the world should account him innocent.
3. Because Conscience it self is as a thousand witnesses to prooue the fault, though neuer so secret: and the offender is 〈non-Latin alphabet〉, condemned of himself, and goes vp and down with a heauie Sentence vpon him in his bosome, though all the world should account him innocent.
4. Because an evil Conscience is such a damnable disease; and the grief raised by Conscience, is such and so lasting, that the grieved dies, before the grief can be removed: yea, so violent is the confusion which despair bringeth into the thoughts, that, out of the grievous mistaking, and impatience, many times the offender makes away himself; as Saul, Ahithophel, and Judas did, and many in our times do.
4. Because an euil Conscience is such a damnable disease; and the griefe raised by Conscience, is such and so lasting, that the grieued dies, before the grief can be remoued: yea, so violent is the confusion which despair bringeth into the thoughts, that, out of the grieuous mistaking, and impatience, many times the offender makes away himself; as Saul, Achitophel, and Iudas did, and many in our times doo.
