A17384:3204
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.
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,
Christian love doth put, as it were, natural heat into the Conscience, and makes it (now receiving life by faith) to bestir it self in all the works either of service to God, or duty to men, 1. Tim. 1.5. Heb. 9.24. Knowledge bringing it light, Mortification making it clean, Faith curing it, and putting life into it, by sprinkling it with the blood of Christ, and love infusing or rather inflaming it with the heat of life. All these things are requisite, though I stand not upon the precise order of the working of every one of these.
Christian loue doth put, as it were, naturall heat into the Conscience, and makes it (now receiuing life by faith) to bestir it selfe in all the works either of seruice to God, or duty to men, 1. Tim. 1.5. Heb. 9.24. Knowledge bringing it light, Mortification making it cleane, Faith curing it, and putting life into it, by sprinkling it with the blood of Christ, and loue infusing or rather inflaming it with the heate of life. All these things are requisite, though I stand not vpon the precise order of the working of euery one of these.
Thus how conscience may be made good. Now I might add a direction or two, how Conscience may do her work aright, that is, a good Conscience, and not do ill offices in the soul. Two things, I say, are of great use for the guiding of a good Conscience.1 First, that in all her proceedings she must follow the warrant of Gods word. Secondly, that she do not mistake in judging of particular actions, she must be sufficiently informed about our Christian liberty: For unless the conscience discern, that we are freed from the malediction of the Law, and from the rigorous perfection of obedience, and have restored unto us a free use of all things indifferent, and the like; she may be over-busy and troublesome, disquieting the hart, and restraining the joys should refresh and support a man.
Thus how conscience may bee made good. Now I might adde a direction or two, how Conscience may doe her worke aright, that is, a good Conscience, and not doe ill offices in the soule. Two things, I say, are of great vse for the guiding of a good Conscience.1 First, that in all her proceedings shee must follow the warrant of Gods word. Secondly, that shee doe not mistake in iudging of particular actions, she must bee sufficiently informed about our Christian liberty: For vnlesse the conscience discern, that we are freed from the malediction of the Law, and from the rigorous perfection of obedience, and haue restored vnto vs a free vse of all things indifferent, and the like; shee may bee ouer-busy and troublesome, disquieting the hart, and restrayning the ioyes should refresh and support a man.
Thus of the means, how Conscience may be made good: the signs of a good conscience follow.
Thus of the meanes, how Conscience may bee made good: the signes of a good cōscience follow.
1First, by the opposition it makes against the remainders of sin in the godly. It maintains a constant combating against the law of the members, having at command the law of the mind. It doth not only resist gross evils, but even the most secret corruptions in the heart of man. This, Paul discerned in himself, Rom. 7. of doing God service.
1First, by the opposition it makes against the remainders of sinne in the godly. It maintains a constant combating against the law of the members, hauing at command the law of the minde. It doth not onely resist grosse euils, but euen the most secret corruptions in the heart of man. This, Paul discerned in himself, Rom. 7. of doing God seruice.
Secondly, by the manner of exacting of obedience: for, a good Conscience,
First, doth incline a man to do good duties, not by compulsion; but, a man shall find, that he doth them by force of an internal principle in himself.
First, doth incline a man to doo good duties, not by compulsion; but, a man shall finde, that he doth them by force of an internall principle in himself.
Secondly, it cannot abide dead works: a good Conscience abhors all cold, and careless, or lukewarm, or counterfeit serving of God: it puts life into all good duties:1 it exacteth attendance upon God in doing them, Heb. 9.14.
Secondly, it cannot abide dead works: a good Conscience abhorres all cold, and careless, or lukewarm, or counterfet seruing of God: it puts life into all good duties:1 it exacteth attendance vpon God in doing them, Heb. 9.14.
Thirdly, it more respecteth GOD, than all the world, or the man himself; and therefore will compel a man to obey against profit, and pleasure, and liking of the world, 2. Cor. 1.12.
Thirdly, it more respecteth GOD, than all the world, or the man himself; and therefore wil compell a man to obey against profit, and pleasure, and liking of the world, 2. Cor. 1.12.
Fourthly, it requires an universal obedience: it would have all God's commandments respected▪ and therefore Paul saith, I desired in all things to live honestly, Heb. 13.18. The allowing of one sin, shows the depravation of the Conscience, if it be a known sin, and still tolerated. As one dead fly will spoil a box of precious ointment; I say, one dead fly: tho many living flies may light upon a box of ointment, and do it no great hurt: So a godly man may have many infirmities, and yet his Conscience be sound: but ⟨p. 777⟩if there be one corruption that lives and dies there, that is, such a corruption as is known and allowed, and doth by custom continue there, it will destroy the soundness of the best Conscience of the World, and doth usually argue a Conscience that is not good.
Fourthly, it requires an vniuersall obedience: it would haue all God's commandements respected▪ and therefore Paul saith, I desired in all things to liue honestly, Heb. 13.18. The allowing of one sinne, shewes the deprauation of the Conscience, if it be a knowne sinne, and still tolerated. As one dead flie will spoyle a boxe of pretious oyntment; I say, one dead flie: tho many liuing flies may light vpon a boxe of oyntment, and doe it no great hurt: So a godly man may haue many infirmities, and yet his Conscience bee sound: but ⟨p. 777⟩if ther be one corruption that liues and dies there, that is, such a corruption as is known and allowed, and doth by custome continue there, it will destroy the soundnesse of the best Conscience of the World, and doth vsually argue a Conscience that is not good.
