A17384:3223
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.
The benefits of a good Conscience are many and great: for,
First,1 it is the best companion a man hath all the days of his life: It is ever with him, and speaks good unto him, and comforts him. A man that hath no company, needs not be alone; for, he may converse, with much delight, with his own Conscience, and it is the surest friend a man can have: For, it will neither hurt him by flattery, nor forsake him for any carnal respects, and being an internal agent, is out of the watch of all outward hindrances, and is always a messenger of good things to a man, and fits him, and fills him ⟨p. 778⟩with peace, that passeth all the understanding of all men that want a good Conscience.
First,1 it is the best companion a man hath all the dayes of his life: It is euer with him, and speakes good vnto him, and comforts him. A man that hath no company, needes not be alone; for, hee may conuerse, with much delight, with his owne Conscience, and it is the surest friend a man can haue: For, it will neither hurt him by flattery, nor forsake him for any carnall respects, and being an internall agent, is out of the watch of all outward hindrances, and is alwaies a messenger of good things to a man, and fits him, and fills him ⟨p. 778⟩with peace, that passeth all the vnderstanding of all men that want a good Conscience.
Secondly, it gives a man assurance of the best treasures; it makes a man certain of his salvation: For, a good Conscience will not be quiet, till it know the love of God, and the promises of grace in Christ; and the assurance that conscience gives, is a better assurance than any man can have for his lands, or any estate on Earth, because it is so highly honoured, that God's own Spirit doth not disdain at any time to witness with it, and to it, Rom. 8.15, 16.
Secondly, it giues a man assurance of the best treasures; it makes a man certaine of his saluation: For, a good Conscience will not bee quiet, till it know the loue of God, and the promises of grace in Christ; and the assurance that conscience giues, is a better assurance than any man can haue for his lands, or any estate on Earth, because it is so highly honoured, that God's owne Spirit doth not disdaine at any time to witnesse with it, and to it, Rom. 8.15, 16.
Thirdly, by reason of that new acquaintance and affinity it hath with the holy Ghost, it brings us into a familiar friendship with God, as being an immediate Agent with the holy Ghost in all things that concern us; for God's Spirit treats with the Conscience, and the Conscience treats with the Soul.
Thirdly, by reason of that new acquaintance and affinity it hath with the holy Ghost, it brings vs into a familiar friendship with God, as being an immediat Agent with the holy Ghost in all things that concerne vs; for God's Spirit treates with the Conscience, and the Conscience treates with the Soule.
Fourthly, it is a continual bulwark against the Devil, and all his fiery darts, whether he tempt us to sin, or to fear and doubting: For, so soon as the temptation is cast in; a good Conscience, by her reasoning, presently throws it out, reserving principles both of precept and promise, always in a readiness to that end: so as, by contrarious reasoning within us, it both hinders us from yielding to sin, and supports us against all doubts and fears, Prou. 28.1.
Fourthly, it is a continuall bulwarke against the Diuel, and all his fiery darts, whether he tempt vs to sinne, or to feare and doubting: For, so soone as the temptation is cast in; a good Conscience, by her reasoning, presently throwes it out, reseruing principles both of precept and promise, alwaies in a readinesse to that end: so as, by contrarious reasoning within vs, it both hinders vs from yeelding to sin, and supports vs against all doubts and feares, Prou. 28.1.
Fifthly, against all afflictions, and disgraces, and reproaches of the World, a good Conscience still comforts a man, and makes him rejoice by the ⟨p. 779⟩force of the testimony thereof, 2. Cor. 1.12. So as it is most true, that A good Conscience is a continual Feast: he never fares ill, that hath a good Conscience, Psalm 7.8. Pro. Acts 24.16. Rom. 9.10.
Fiftly, against all afflictions, and disgraces, and reproches of the World, a good Conscience still comforts a man, and makes him reioyce by the ⟨p. 779⟩force of the testimony thereof, 2. Cor. 1.12. So as it is most true, that A good Conscience is a continuall Feast: he neuer fares ill, that hath a good Conscience, Psalm 7.8. Pro. Acts 24.16. Rom. 9.10.
Sixthly, and the greater is the comfort of a good Conscience, because it will comfort us, and stand by us and for us, when all other comforts fail. It will never leave us in sickness, or in death; and so is better than a thousand friends, or wives, or children: yea, it will go with us to the Judgement-Seat of Christ, with this assurance, that as a good Conscience speaks to us now, so will Christ speak to us at that Day, Rom. 2.16.
Sixtly, and the greater is the comfort of a good Conscience, because it will comfort vs, and stand by vs and for vs, when all other comforts faile. It will neuer leaue vs in sicknes, or in death; and so is better than a thousand friends, or wiues, or children: yea, it will go with vs to the Iudgement-Seat of Christ, with this assurance, that as a good Conscience speaks to vs now, so will Christ speak to vs at that Day, Rom. 2.16.
Thus of the sorts or kinds of Consciences.
Thus of the sorts or kindes of Consciences.
The last point is about the bond of Conscience, what it is that can bind a mans Conscience: and the doubt ariseth from this and other Texts, because here a servant is bound in Conscience, to submit himself to a froward master, both to his command, and to his punishments; and other Scriptures speak of his obedience to Superiors, for Conscience sake. For answer hereunto, we must know,1 that God and his Law have power simply and absolutely to bind Conscience, that is, to urge it to require obedience of a man, or to accuse if he obey not, or to excuse if he obey. As for the authority of Masters or other Superiors, it cannot reach to the Conscience properly: for, they have no power to command or punish Conscience; but that which ties Conscience to submit unto them, is the commandment of God in his Word, in this and such like places. And therefore ⟨p. 780⟩hence we may learn the difference between the power of mens laws, and the power of GOD's Word; which difference will further appear distinctly in many things.
The last point is about the bond of Conscience, what it is that can binde a mans Conscience: and the doubt ariseth from this and other Texts, because heer a seruant is bound in Conscience, to submit himself to a froward master, both to his command, and to his punishments; and other Scriptures speak of his obedience to Superiours, for Conscience sake. For answer heerunto, wee must knowe,1 that God and his Law haue power simply and absolutely to binde Conscience, that is, to vrge it to require obedience of a man, or to accuse if he obey not, or to excuse if he obey. As for the authority of Masters or other Superiours, it cannot reach to the Conscience properly: for, they haue no power to command or punish Conscience; but that which ties Conscience to submit vnto them, is the commandement of God in his Word, in this and such like places. And therefore ⟨p. 780⟩hence wee may learn the difference between the power of mens lawes, and the power of GOD's Word; which difference will further appeare distinctly in many things.
First, men may make many laws, either ecclesiastical or civill, which bind not at all, yea, which we are bound not to keep; as, if they command a thing contrary to the Word of God: and in that case it is better to obey God than men, and Conscience is first bound to God, Acts 5. Dan. 3. Now, all God's Laws bind.
First, men may make many lawes, either ecclesiasticall or ciuill, which binde not at all, yea, which wee are bound not to keep; as, if they command a thing contrary to the Word of God: and in that case it is better to obey God than men, and Conscience is first bound to God, Acts 5. Dan. 3. Now, all God's Lawes binde.
Secondly, if such as are next above us in authority, command us any thing contrary to the laws of the supreme Magistrate, to whom they and we are bound; we are not tied to obey.
Secondly, if such as are next aboue vs in authority, command vs any thing contrary to the lawes of the supreme Magistrate, to whom they and wee are bound; we are not tied to obey.
Thirdly, mens laws can only bind us to outward working or suffering; they cannot make laws, or inflict punishment upon the hearts or minds of men: whereas God's Laws enjoin obedience upon the inward man, as well as the outward; and eternal punishment, as well as temporary.
Thirdly, mens lawes can onely binde vs to outward working or suffering; they cannot make laws, or inflict punishment vpon the hearts or mindes of men: whereas God's Lawes enioyne obedience vpon the inward man, as well as the outward; and eternall punishment, as well as temporary.
Fourthly, the best laws of men, where they bind most, bind not by any immediate power of their own, but by fear of God's Word, that enjoins us to obey their lawful authority.
Fourthly, the best laws of men, where they bind most, binde not by any immediate power of their owne, but by fear of God's Word, that enioyns vs to obey their lawfull authority.
Fifthly, mens laws ever bind with limitation, that is, with respect of the end of the law, and the person of the law-maker, and the offence of others: and hereupon Divines say, If mens laws be omitted, so as the end of the laws be not hindered, that is, that the Common-wealth be not damnified, or other particular ends crossed; or offence be not given, ⟨p. 781⟩as much as in us lieth; or the Law-giver be not despised or contemned; the Conscience may not accuse a man of sin.
Fiftly, mens lawes euer binde with limitation, that is, with respect of the end of the law, and the person of the law-maker, and the offense of others: and heerupon Diuines say, If mens lawes be omitted, so as the end of the lawes be not hindred, that is, that the Common-wealth be not damnified, or other particular ends crossed; or offense be not giuen, ⟨p. 781⟩as much as in vs lieth; or the Law-giuer bee not despised or contemned; the Conscience may not accuse a man of sinne.
Sixthly, some Laws of men are merely penal; note, that I say, merely penal, that is, they are made about matters of less importance, and not uttered precisely in commanding terms, or so uttered, that the Common-wealth is accounted by the Lawgiver to be sufficiently provided for, if the penalty be inflicted. Now, he that is ready to pay the fine, or the penalty, and doth not transgress, but in some case of necessary respect, he is not to be charged with sin before God.
Sixtly, some Lawes of men are meerely penall; note, that I say, meerely penall, that is, they are made about matters of lesse importance, and not vttered precisely in commanding tearmes, or so vttered, that the Common-wealth is accounted by the Lawgiuer to bee sufficiently prouided for, if the penalty bee inflicted. Now, hee that is ready to pay the fine, or the penalty, and doth not transgresse, but in some case of necessary respect, hee is not to bee charged with sinne before God.
And thus of Conscience, and of the laying down of the first reason.
And thus of Conscience, and of the laying downe of the first reason.
