A17384:3195
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.
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, Gen. 4. It is likened, as some think, by Dauid, Psal. 51.4. to an euill ⟨p. 769⟩contentious wife, that is euer before a man, chiding and brauling: and as a moth secretly eats the garment; so doth an euill Conscience eat vp 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 boyling of a tumultuous sea, Esay 57. And it is called a worme that dieth not, but lieth gnawing and eating vpon the heart of a man, Esay 66. Mark 9. So that a man that hath an euill Conscience, is like a man that is stung by a serpent, or followed by a blood-hound, or vexed by a continuall-contrarious wife, or that is hourely shot through with darts, or that hath a liuing worm euer gnawing at his heart. But, that this may be more distinctly vnderstood, wee must take notice of foure effects of an euill Conscience, vsually.
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.
5. Because death it self doth not abate the torments of an evil Conscience: but the living worm gnaws them even in hell for ever, and with so much strength and power there, that one said wittily, Hell were not hell, if it were not for the gnawing ⟨p. 772⟩of this never-dying and never-ceasing worm.
5. Because death it self doth not abate the torments of an euill Conscience: but the liuing worm gnawes them euen in hell for euer, and with so much strength and power there, that one said wittily, Hell were not hell, if it were not for the gnawing ⟨p. 772⟩of this neuer-dying and neuer-ceasing worme.
6. Because unto the making up of the complete misery of the impenitent sinner, the Sentence of Conscience, and the testimony of it shall be heard & admitted at the last day before the Tribunal of Christ. For though an evil conscience shall never disgrace for some effects, as for that of working despair of mercy: yet for the main body of the proceedings of Conscience, it shall be not only allowed, but justified by the voice of Christ, to the eternal shame and confusion of the offender.
6. Because vnto the making vp of the compleat misery of the impenitent sinner, the Sentence of Conscience, and the testimony of it shall be heard & admitted at the last day before the Tribunal of Christ. For thogh an euil conscience shall neuer disgrace for some effects, as for that of working despaire of mercy: yet for the maine body of the proceedings of Conscience, it shal be not only allowed, but iustified by the voice of Christ, to the eternall shame and confusion of the offendor.
And though it be true, that the worst of the effects before mentioned, arise from a stirring Conscience, yet is not the man safe, that hath a still conscience, if it be evil. For first, he is in continual danger of the awaking of that Conscience of his, that now is asleep. What ease can that mans heart beat, if he had all pleasures round about him, if he were tied to a Bear, or Lion, or mad Dog, though he were then asleep? for he may awake every moment, and then where is he? The stillness of an ill Conscience is but like the sleep of a frantic man. Secondly, there can be no true peace unto the man that lieth in sin without repentance, Isaiah 57. There is no peace to the wicked, saith my God. Though he be friends with himself for a time, yet God is not friends with him, nor is sin and Satan at peace with him, though there be an uncertain truce for a time. Thirdly, the danger of a still Conscience is the greater: for the terrors of a troubled Conscience may prepare a man for Christ, and compel a ⟨p. 773⟩man to seek help from Christ, but in the case of a still conscience, there are these two usual miseries: the one, that men take a still Conscience to be a good Conscience: and the other is, that a man runs only blindfolded so long, till death and hell may seize upon him. Thus of the effects of an evil Conscience: The means, how Conscience may be made good, follow.
And though it bee true, that the worst of the effects before mentioned, arise from a stirring Conscience, yet is not the man safe, that hath a still conscience, if it bee euill. For first, hee is in continuall danger of the awaking of that Conscience of his, that now is asleep. What ease can that mans heart beat, if hee had all pleasures round about him, if hee were tied to a Beare, or Lion, or mad Dog, though hee were then asleep? for he may awake euery moment, and then where is hee? The stilnesse of an ill Conscience is but like the sleep of a frantick man. Secondly, there can bee no true peace vnto the man that lieth in sin without repentance, Esay 57. There is no peace to the wicked, saith my God. Though hee bee friends with himselfe for a time, yet God is not friends with him, nor is sinne and Satan at peace with him, though there bee an vncertaine truice for a time. Thirdly, the danger of a still Conscience is the greater: for the terrours of a troubled Conscience may prepare a man for Christ, and compell a ⟨p. 773⟩man to seeke help from Christ, but in the case of a still conscience, there are these two vsuall miseries: the one, that men take a still Conscience to bee a good Conscience: and the other is, that a man runnes onely blindefolded so long, till death and hell may seaze vpon him. Thus of the effects of an euill Conscience: The meanes, how Conscience may bee made good, follow.
That an evil Conscience may be made good, two things must be looked into: First, that we get a right medicine to heal it:1 Secondly, that we take a right course in application of the medicine. First, the medicine for the curing of an ill Conscience, is only the blood of Christ, the disease of Conscience is of so high a nature, as all the medicines in the world are insufficient, nothing but sprinkling it with blood, will serve the turn, and it must be no other blood, then the blood of the immaculate Lamb of God, as the Apostle shows, Heb. 9.14. The reason of this is, because Conscience will never be quiet, till it see a way how GODs anger may be pacified, and sin abolished, which cannot be done any way, but by the blood of Christ, which was poured out, as a sacrifice for sin.
That an euill Conscience may bee made good, two things must bee looked into: First, that wee get a right medicine to heale it:1 Secondly, that we take a right course in application of the medicine. First, the medicine for the curing of an ill Conscience, is onely the blood of Christ, the disease of Conscience is of so high a nature, as all the medicines in the world are insufficient, nothing but sprinkling it with blood, will serue the turne, and it must bee no other blood, then the blood of the immaculate Lambe of God, as the Apostle shews, Heb. 9.14. The reason of this is, because Conscience will neuer bee quiet, till it see a way how GODs anger may bee pacified, and sinne abolished, which cannot be done any way, but by the blood of Christ, which was powred out, as a sacrifice for sinne.
Now, unto the right application of this medicine, four things are requisite. First, the light of knowledge. Secondly, the washing of regeneration. Thirdly, the assurance of Faith. Fourthly, the warmth of love. First, knowledge a man must have both Legal and Evangelical. For they must know by the Law, what sins lie upon the Conscience, ⟨p. 774⟩and trouble it, and they must know by the Gospel, what a propitiation is made by Christ for sins. And for the second, an evil Conscience will never be gotten off, unless our harts be sprinkled, and washed from the filth and power of the sins, which did lie upon the Conscience, Heb. 10.22. 1. Tim. 1.5. Now unto such removing of such sins from the hart, two things are requisite: First, that by particular confession we do, as it were, scratch off the filth of those sins that foul the heart, and trouble the Conscience. Secondly, and then that we wash our harts, and daily rinse them with the tears of true repentance and humiliation before God for those sins. Thirdly, assurance of faith is necessary to the cure of an ill Conscience, because faith is the hand, that lays on the medicine. A man must apply the sufferings of Christ to himself, and believe that Christ did satisfy for those sins that lie upon the conscience, and must accordingly all to besprinkle the conscience with that blood of Christ, and then of an evil Conscience, it will presently become good: but men must look to one thing, and that is that their faith be unfeigned. For Conscience will not be satisfied with the profession of faith: they must believe indeed, and with their harts, and with sound application of the promises of the Gospel concerning the blood of Christ, or else Conscience will not be answered, Heb. 10.22. 1. Tim. 1.5. Fourthly, the heat of love must be added: a man must so apply the blood of Christ, as that his own ⟨p. 775⟩blood be heated in him, with affection both towards God, and Christ and Christians.
Now, vnto the right application of this medicine, foure things are requisite. First, the light of knowledge. Secondly, the washing of regeneration. Thirdly, the assurance of Faith. Fourthly, the warmth of loue. First, knowledge a man must haue both Legall and Euangelicall. For they must knowe by the Law, what sinnes lie vpon the Conscience,
