all others in diuers respects First because these writings were inspired all of the holy Ghost 2. Tim. 3.17 2. Pet. 1.21 so were no other writings Secondly those writings containe a wisdome far aboue all that that can be had by the Princes and men of this world the platforme of the wisdome that is in God himselfe 1. Cor. 6.7 Thirdly they were penned by more excellent men then any other writings the greatest wisest holiest men Moses Dauid Salomon the Prophets Euangelists Apostles c. Fourthly they haue such properties as no other writings haue they are more perfect pure deep and immutable then any mans writings These can tame all things necessarie vnto faith and a good life 2. Tim. 3.17.18 These writings onely are pure without fault or error or any corruption in them and for depth and maiesty neuer any writings came neere them and for vnchangeablenes Heauen and earth must passe away but a iot of Gods Word shall not passe away Math. 5.24 1. Pet. 1.23 Fift If wee consider the effects that must bee acknowledged to the praise of the Scriptures which can bee true of no writings besides no writings can describe God so fully to vs no writings do so bring glory to God no Scripture but this can conuert a soule to God Heb. 4.12 13. Other writings may shew vs some faults to bee auoided but giue no power to subdue them Psal. 19.8 These writings onely can minister solid comfort to vs in aduersity and these onely can make vs wise to saluation and perfect to euery good word and worke The consideration whereof should work in vs a singular loue to this booke aboue all other bookes in the world yea aboue all the treasures in the world we should account them with Dauid more sweet then hony and more precious then Gold Psal. 19.11 Psal. 119.14 15 27. Thirdly the third thing may bee noted from hence is the harmony of all these bookes they all agree as if they were but one writing yea one sentence yea one word Though the bookes were written by diuers men yet they agree so perfectly that they all sound one thing for they were all inspired by the same Spirit of God which should teach vs when wee meete with doubts or obiections or seeâ—ing contradictions to condemn our owne ignorance and to be fully resolued that there is a sweet harmony though wee doe not see it And secondly and especially it should knit our harts to the Scriptures wee should be affected as with the most delightfull musick of the world or in the world Fourthly the fourth thing concernes the vse of Scripture and so wee may note two things First that we must receiue no opinions but what can bee proued by Scripture To the law and to the testimony if they speak not according to these it is because there is no truth in them Isaiah 8. Secondly we may note hence that the best men must proue what they teach by Scripture If the Apostles did it who were men priuiledged from error then much more must other men wee must beleeue no man aboue what is written 1. Cor. 4.6 and he is accursed that teacheth other things then what is written Gal. 1.7 though he were an Angel from heauen Which should teach vs to get proofes into our heads for all that wee beleeue and to take heed of receiuing traditions euen from good men For there be traditions on the right hand as well as on the left Ioh. 5.39 Acts 17.1 Thes. 5.21 Secondly Thus of the place where this testimonie is The manner how it is there is in the word Contained It is contained in Scripture Contained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is much adoe about the word heer rendred Contained among Interpreters The word sounds actiuely in the Originall as if it were rendred doth containe or he containeth But the Translators and many Interpreters think the actiue is put for the passiue He containeth for It is contained If we read it actiuely then the Name of God must bee supplied thus Hee that is God contained it in Scripture noting that as a singular treasure God hath placed this Testimonie in Scripture concerning Christ and faith in him and sure it is a great treasure that wee may haue places in the sure Word of God that so plainely testifie of Christ and our happines in him wee should take great notice of them and bee much thankfull to God for giuing vs such sentences so briefely and yet so plainely and fully to informe vs. Some supply the name of Christ and so they say Christ containeth that is excelleth as the word may signifie Hee is had fully and excellently in Scripture and in particular in this testimonie of Scripture The word rendred Contained signifies sometimes barely to bee had sometimes to bee possessed as Luke 5.9 They were possessed with fear And so we possesse a great treasure in Scripture when wee haue such Testimonies as these There is a Nowne deriued of this Verbe which is thought by the exactest Diuines to mean a speciall Section or portion and when it is applied to a place in Scripture it signifies such a Scripture as is diuided from the rest as a principall matter either to bee meditated of or expounded Such was that speciall portion of Scripture which the Eunuch had to meditate of and Philip expounded to him Acts 8.32 where the word is vsed And so whether the word bee vsed actiuely or passiuely it commends vnto vs this place of Scripture and withall shewes vs a way how to inrich our selues namely by singling out such choise places throughout the Scripture as may most fittingly furnish our thoughts for meditation in the maine matters of Religion Wee may heere note what cause we haue of thankfulnes to God for the helpes wee haue in teaching seeing wee haue the Chapter and verse quoted to vs which they had not in the Primitiue Church and withall wee may obserue that one may haue the profit of the scriptures though he cannot quote Chapter and verse And thus of the second thing concerning this testimonie Thirdly the third followes which is the matter testified which concernes either the giuing of Christ or the safety of the Christian in beleeuing in him In the words that describe the giuing of Christ obserue First the wonder of it in the word Behold Secondly the Author of it God I lay or put Thirdly the manner of it Hee laid him downe as the stone of a foundation in a building Fourthly the place where In Sion noting that this gift of Christ belongs onely to the Church Fiftly what Christ was vnto the Church viz. a chiefe corner stone elect and precious Behold This word is vsed in Scripture sometimes to note a thing that is vsually knowne or ought to bee knowne so Dauid saith Behold I was conceiued in sinne Psalme 51. Sometimes to note that some great wonder is spoken of and must bee much attended In this place it may note both For it is certaine
deuote our selues vnto godlinesse that thereby we may proue what this good and acceptable will of God is Let vs try Gods acceptation and wee shall certainly finde it shall go well with the iust Rom. 12.1 2. Yea wee should from hence gather much encouragement to imploy our selues in piety and mercy It is enough if God accept of vs. Quest. But what should we doo that we may be sure our sacrifices be accepted of God How shall we knowe when God doth accept our seruice in any holy duty Ans. That a mans conscience may be soundly established in this point of God's acceptation we must look to three things First that the person be sanctified None but Priests must approach to offer sacrifice to God They that are in the flesh cannot please GOD Rom. 8.8 The sonnes of Leui must bee purified and refined as the siluer is refined before their offring will bee pleasing Mal. 3.3 4. When the Lord reiected with so much disdain the sacrifices of the Iewes hee shewes what they should haue done to please him they should haue washed themselues by true repentance and put away the euill of their works Esay 1.11 16. Onely the works of the penitent cannot bee accepted if the person be not in fauour the works are hated For they are sanctified by the holy Ghost Rom. 15.16 Secondly that the manner of performing our seruice bee right there are diuers things in the manner are hatefull and diuers things pleasing The things specially hatefull are first beloued sinnes secondly hypocrisie thirdly malice and fourthly luke-warmnesse The sacrifice is lothsome if it be blinde or lame or blemished that is if men bring to Gods seruice the loue of any foule sinne the seruice is lothsome Malach. 1. So if mens hearts be carried away with continuall distractions that seruice is lost this is To come neer to God with our lips when our harts are farre from him Hypocrisie is leauen as beloued sin is hony both forbidden Again when a man comes to God's work and hath not forgiuen his brother hee keeps the Feast with some leauen his Passeouer is defiled nor can his own sinnes be forgiuen because he forgiues not Mat. 6. 1. Cor. 5.8 Finally luke-warmnesse is like a vomit to God when wee are neither hot nor cold They are lothed like the Laodiceans Reuel 3. There are other things wonderfull pleasing to God as First when a man doth whatsoeuer he doth in the Name of Christ this is the Altar that sanctifieth the gift and the sacrifices are heer acceptable through Iesus Christ Heb. 13.15 Col. 3.17 Secondly when our works are soundly powdered with salt that is when we soundly confess our owne vnworthinesse and giue all glory to God in Iesus Christ. Thirdly when wee loue mercy and piety accounting it our delight to doo God's will and thinking our selues greatly honoured to bee admitted to doo this seruice Mic. 6.8 2. Cor. 8.5 Fourthly when we can bring faith that is a heart well perswaded of God so as wee can beleeue all good of him and his mercy Without faith no man can please God Heb. 11.6 and God takes no delight in him that withdraweth himself through vnbelief Heb. 10.36 37. Fiftly when it is our euery-daies work Sacrifice will please God if it be continuall Hebrewes 13.15 Thus of the second thing Thirdly wee may knowe that our sacrifice is accepted if the Lord burn it to ashes with fire from heauen Thus God did put a difference between the sacrifice of Cain and Abel by some visible signe and though wee may not limit God and expect he should answer vs by visible signes yet God hath not left vs without testimony of his fauour For by his word of promise and by his Spirit bearing witnes to our spirits hath hee manifested euen from heauen his acceptation and in particular when the beleeuer stands before the Lord with his sacrifice duely offered when the Lord doth â—uddenly fill his heart with the cloud of his presence or warm his soule with the ioyes of the holy Ghost what is this but the signe of his acceptation Question What if we be accepted in our seruice of God what great thing is that to vs Answ. When God accepts thine offrings thou maist be assured of three things First that all thy sins bee forgiuen thee God hath purged away thine iniquity he hath receiued an atonement in Iesus Christ Psal 65.2 3. Secondly God is exceedingly delighted in them Thy sacrifice is a sweet smell vnto God he reioyceth ouer thee with ioy Phil. 4.18 Thirdly it is a pledge vnto thee that God wil supply all thy necessities out of the riches of his glory in Iesus Christ our Sauiour Phil. 4.19 Verse 6. Wherfore also it is contained in the Scripture Behold I put in Sion a chief corner-stone elect and precious and hee that beleeueth therein shall not be ashamed HItherto of the proposition of the exhortation The confirmation follows where the Apostle giues reasons why wee should make our recourse to Christ to seek holinesse of life from him and the reasons are two The first is taken from the testimony of God verses 6 7 8. The other is taken from the consideration of the excellent priuiledges of Christians vnto which they are brought by Christ verses 9 10. The testimony of God is both cited verse 6. and expounded verses 7 8. In the testimony of God obserue first where it is to be found viz. In Scripture secondly how it is there It is contained there thirdly what is testified Now the matter testified concerns either the giuing of Christ for the good of the Church or the safety of the Christian that by faith receiueth Christ. The giuing of Christ is exprest in these words Behold I lay in Sion a chief corner stone elect precious the safety and happinesse of the Christian that receiueth Christ in these words And hee that beleeues in him shall not be confounded First of the place where this testimony is found viz. in the Scripture By the Scripture is vsually meant all the Books of the old and new Testament written after an extraordinary manner by inspiration of the holy Ghost But heer he means it of the Books of the old Testament but yet so as the word doth agree to all the Books of both Testaments Now this very word giues vs occasion to consider of the nature of these Books and of their vse and of their excellency and of their harmony These Books are called Scripture because they contain in writing the whole will of God necessary to be knowne of vs they are the Treasures of all truth The doctrine which was before deliuered by tradition for 2000 yeers was afterwards written down and explained in these Books so as nothing needfull was left out or omitted Secondly this word imports the excellency of the Bible aboue all other bookes because it is called Scripture as if no other writings were worthy to be mentioned in comparison of these The Scripture exceedes
A COMMENTARY OR SERMONS VPON THE SECOND CHAPTER OF THE FIRST Epistle of Saint Peter WHEREIN 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 Humfrey Lownes for George Latham and are to be sould at his shop in Paul's Church-yard at the Signe of the brazen Serpent 1623. TO THE HONOVRABLE KNIGHT SIR HORATIO VERE Generall of the English forces in the Low-countries and to his most worthy Lady the Lady MARY VERE all happiness that a poor widow may in their behalfe pray for at the Throne of Grace My much-honoured Lord and Lady AS that speciall duty which I my self owe to you both so that purpose which my deare husband had while hee liued of dedicating to you this Commentary of his vpon S. Peters Epistle bindeth mee who am left his sole Executrix to see his Will euery way performed to set out this first of his workes published since his death vnder your Honourable Names It pleased you to take into your Family a childe of his body be further pleased I pray you to take into your Patronage this childe of his soule which as an Orphane yea as a Posthumus in all humility is presented vnto you You manifested more than ordinary kindnes to my husband while he liued wee and ours haue oft tasted of the sweetnes of your bounty so that I should deserue to be accounted most ingratefull if I should bury so many fauours in obliuion or neglect to prouoke others to loue and good works by proposall of your example Accept I beseech you this poore acknowledgement of thanks which is most due first to that primary Fountain of all goodnes Almighty God for keeping your Lordship safe in your late imployment in the Palatinate and for freeing your Ladiship from those fears wherunto you could not but be subiect by reason of his long absence and for giuing you both a mutuall and comfortable fruition one of another And next to your selues for all those kindnesses which while my husband liued you did to him and his and since his death you continue to do to such as he hath left behinde him Now the good God continue his blessed protection ouer you both and take all that belong vnto you vnder the wings of his fatherly Prouidence And so I rest with the renewall of my sute that you would cast your eyes vpon this Worke of him who much honoured you in his life-time and is after his decease offred to you by Your humble Oratrix ELIZABETH BYFIELD To the Christian Reader MAny and great are the means which the Lord hath beene pleased since this latter Spring of the Gospell begunne aboue an hundred yeeres agoe to afford vnto his Church for opening of the mysteries of the Gospell Neuer since the Apostles times were the Scriptures more truly interpreted more fully expounded more distinctly diuided or more powerfully pressed then in our Times The number of those who haue taken good paine in this kinde is not small Wee may well put into the Catalogue of them the Authour of this Commentary vpon the second Chapter of the first Epistle of S. Peter Master Nicholas Byfield by name who continued for the space of twenty yeeres to take more then ordinary paines in the work of the Lord. Hee had a singular gift in diuing into the depth of those points which he vndertooke to handle As the many other Treatises which in his life time he published doe verifie as much so in particular this Commentarie here commended vnto thee In it thou shalt find besides the Grammatical exposition Logical resolution and Theological obseruations many diuine points copiously handled by way of Common-place which hath made the booke to arise vnto that bignesse that it hath In this manner of handling the holy Scriptures hee hath not gone alone Many of the main Pillars of the reformed Churches haue beaten out a path before him as Martin Bucer Peter Martyr Musculus Zanchius Lauater Perkins and sundry others The large volume of Peter Martyrs Common-places was gathered out of his Commentaries on the holy Scriptures The Church of God hath reaped much good by such copious and distinct handling of heads of Diuinity Their labours therefore who take paines therein are not to bee concealed from the Church If it had pleased the Lord to haue continued the life liberty and ability of this his Seruant longer vnto his Church he had questionlesse gon on further in this course which hee so well began and so might wee haue had by his paines as compleat a Commentarie on the two Epistles of Saint Peter as we haue vpon the Epistle of Saint Paul to the Colossians published by this Author In his life-time he entred vpon the third Chapter and went thorow a good part thereof all which is fairely copied out and prepared for the presse But there is so much matter in that which remaineth as it will make a competent Treatise by it selfe This I make knowne not that thou shouldst let this Book alone till the other be published for when it is published it cannot bee bound vp with this in one volume by reason of the bignes of both of them As care hath been had to print this Commentary on the second Chapter euery way answerable to the former on the first Chapter so like care shall be had of printing that which remains answerable to them both that so you may haue all the labors of this faithfull and painfull Minister of Gods Word on this part of Scripture in three euen volumes which is in a manner as good as if they were all in one volume They may for their matter be well distinguished into seueral volumes for though one continued Scripture be handled in them all yet the points in euery of them are different In this respect there is an Alphabeticall Index in the latter end that by the help of it you may the more readily finde out such points as you most desire to reade If the Author bee of force to commend a Work the more this Work may receiue no small commendation from the Author of it for hee was a man of a profound iudgement strong memory sharp wit quick inuention and vnwearied industry He was in his Ministery very powerful and that vnto all turns as we speak When he had to doo with tender and troubled consciences he was a Barnabas a sonne of comfort but when hee had to doo with impudent and obstinate sinners hee could make his face hard and strong and shew himself like to Boanerges the sonnes of thunder Graue sober and temperate he was in his carriage and yet with his intire familiar friend he could be modestly pleasant God gaue him a great measure of patience and hee had in his very body that which tried his patience for it appears that he carried a torturing stone in his bladder fifteen
a righteous nation may enter in Esay 26.1 2. Men may deceiue themselues but God will not be deceiued For he hath his fire in Sion and furnace in Ierusalem Hee will try euery man and make his count onely by righteousnes Esay 31.9 Rom. 9. and therefore the sinners in Sion haue reason to be afraid Esay 35.14 And if yet wee would haue signes more particular wee may trie our selues by these that follow First Sion is a Virgin and all the Godly are the Daughters of Sion and so the chiefe Daughter of a chiefe mother Now this is a true vertue of a true member of the Church that his loue is vndefiled towards Christ Hee is not enamored with other things Hee will haue no other God but one Hee accounts all things but drosse and dung in comparison of Christ Hee harbours no beloued sinne but denieth the inticements of it with detestation and griefe that hee should euer be so assaulted Secondly God knoweth his owne in Sion by this signe that they are they that mourn in Sion that are farre from making a mock of sinne The Lord himselfe is their witnes that their hearts are heauie by reason of their sinnes and they knowe no griefe like to the grief for their sinnes Esay 61.2 Thirdly thou maist knowe thy estate by thy subiection to Christ and his ordinances For God hath set his King in Sion Now if thy Soueraigne bee in Heauen and thou canst bee willing to be ruled by his ordinances this will bee a comfortable testimonie to thee as contrariwise if thou dislike his gouernment and wouldst faine cast his yoake from thee so as this man may not rule ouer thee thou art of the number of the people but not of Gods people Psal. 2.6 Thus of the second vse Thirdly wee should bee carefull to celebrate the praises of God yea and therefore carefull for all the goodnes he shewes vnto vs in Sion Praise should waite for him The Lord is great and greatly to bee praised in Sion the Cittie of our God Psal. 48.1 Psal. 147.12 Esay 51.16 All that serue the Lord in Sion and are refreshed with the comforts of his presence should get large hearts both for admiration and celebration of his goodnes Psal. 134. the whole Psalme Come say the godly Ierem. 31.10 let vs declare the worke of the Lord in Sion c. Fourthly since Sion is the place where the Lord keepes house and giues entertainment to all his followers wee should call one vpon another to goe vp to the Lord in Sion wee should run thither to the bountifulnes of the Lord and in all our wants shew our selues instructed in this point by making our recourse vnto Sion as the place where God is pleased most readily to declare his shining mercies Ierem. 31.6 12. Fiftly we should be stirred vp to much praier for the accomplishment of the building of God in Sion Our hearts should long to see this work prosper Oh that the saluation of Israel were come out of Sion Psal. 14.1 For Sions sake wee should not hould our peace Esay 62.1 but still beseech the Lord to doe good to Sion and build vp the walls of Ierusalem Psal. 51.20 Sixtly we should especially be greeued if we see that Sion prospers not Of all iudgements we should most lament the desolation of Sion The whole booke of Lamentations is spent vpon this subiect Wee should hang our harpes vpon the willowes if we remember that Sion lieth waste and there be none to build her vp Psal. 137. Seuenthly the especiall vse should be for consolation If the Lord doe vs good in Sion wee should account it a maruelous felicitie if the lord admit vs to be members of the true Church in places where Gods work prospers The Lord giues this promise in Esay to comfort them against all the miseries were outwardly to fall vpon them This work should make amends for all other troubles If God build vs vp in spirituall things hee giues vs double for all outward crosses we should striue with our owne hearts to be exceedingly affected with the happines of our owne condition on earth when we know our interest in Sion wee should liue without feare yea euerlasting ioy should bee vpon our heads and sorrow mourning should flee away Esay 31.10 and the rather if wee consider the prerogatiues of Sion aboue all the world besides for First the Lord dwells there It is the Palace of his residence on earth as hath beene shewed before Secondly the fauor of God shines there Hee delightes in his people and ioyes in all the members of Sion He reioiceth ouer them with ioy Zeph. 3.15 16 17. Psal. 86.2 Thirdly in Sion we are loosed from our fetters and bonds It is a place where the Captiues goe free The Lord turnes back the captiuitie of his people Psal. 14.7 Fourthly in her Palaces God is knowne for a refuge in all distresses Psal. 48.3 There is wonderfull safetie there The Lord doth mightily preserue and defend his people wee are safe if wee be members of the true Church and haue true grace the greatest aduersaries labour in vaine and seeking see and maruell and haste away Psal. 48.11 12. They shall certainly be confounded and turned back that hate Sion Psal. 129.5 Vpon euery place of mount Sion shall be defence Sion is a quiet habitation God hath his yeere of recompence for the controuersies of Sion and his day of Vengance Esay 34.8 Fiftly the Lawe comes out of Sion and the word of the Lord from Ierusalem There we haue directions for our life and for eternall life Esay 2.3 It is Gods foddering place there hee giues vs shepheards to feed vs Ierem. 3.14 Sixtly the inhabitants of Sion haue all remission of sinnes and the healing of their infirmities as the Prophet shews in these words excellently The inhabitant thereof shall not say I am sick the people that dwell therein shall bee forgiuen their iniquitie Esay 33.24 Seuenthly all the good newes is there to bee had we are naturally Athenians we loue to tell and heare newes if we were spiritually so Oh! how would we reioice in Sion whose spirituall glory is to bring good tidings Esay 40.9 and 41 27. and 52.7 c. Eightthly If the Lord bee displeased with Sion yet it is but for a moment hee will returne in euerlasting compassion It is a sure thing The Lord will yet haue mercy vpon Sion Psal. 102.14 Hee will againe comfort Sion and make his wildernes like Eden and his Desart like the garden of the Lord Esay 51.3 Lastly and specially we should reioice in Sion because the Redeemer comes to Sion and to them that turne from their transgressions in Iacob Esay 59.20 Yea saluation only comes out of Sion Psal. 14.7 In Sion onely hath God placed saluation for Israel his glory Esay 46. vlt. And therefore we should labour to walk worthie of so great mercies of God and liue with all contentment whatsoeuer our
image or similitude as First in the diuine nature of Christ. For Christ as the Sonne of God is said to bee the splendor and brightnes of his Fathers glorie Heb. 1.2 Secondly in the humane nature of Christ. For in his humane nature did the God-head dwell and shine as the candle in the Lanthorne and so the glorie of God appeares amongst men for when Christ was incarnate and came to dwell amongst men they saw his glorie as the glorie of the onely begotten Sonne of God Ioh. 1.14 Thirdly in his works for the inuisible things of God as his power and wisedome in the excellency of them are made visible vnto our obseruation in the creation and gouernment of the world in the great booke of the creatures is the glorie of God written in great letters Rom. 1. Thus the heauens declare the glorie of God Psalme 19.1 And in this great book the glory of the Lord is said to endure for euer and the Lord will alwaies reioice in this impression of his glorie in his workes Psal. 104.31 and as all the workes of God are his glorie in that they do some way set out his excellency so especially miracles are in a high degree resemblances of God's glorie and therefore are these workes of wonder called the glorie of God Thus the power of God in raising Christ is called his Glory Romanes 6.4 And so the maruailous workes mentioned Psalme 97.4 5.6 so Christ in working the miracle in Canaan of Galile is said to shewe his glorie Iohn 2.11 And as workes of miracle are called the glorie of GOD because GOD hath in them stamped some liuely resemblance of his Excellencie so also workes of speciall Iustice done vpon Gods enemies are called his glorie also as these places shewe Exod. 14.14 Num. 14.21 Esay 13.3 So also Gods mightie working in deliuering his seruants is called his glorie also Psal. 105.5 6. and 57.6 and 85.9 Fourthly in man God hath imprinted his glory and so in all sorts of mankind they are called the glorie of God in respect of their resemblance of Gods soueraignty man is as it were a visible God in this visible world and in respect of his superioritie ouer the creatures resembles God And as God hath imprinted his glory vpon all men in generall so in a speciall manner vpon some men as 1. Vpon such men as shine in the outward dignity and preeminence of their places in this world aboue other men their glorie is said to bee Gods glorie 1. Chron. 29.11 12. 2. Vpon such men as are indued with the grace of God and the vertues of Iesus Christ these beare Gods Image and are therefore called his glorie Esay 46.13 2. Cor. 3.18 Psal. 90.17 3. In a more principall manner vpon such as be receiued vp to glorie in heauen Thus God will be glorified in his Saints at the day of Iudgement 2. Thes. 1.10 This is that glorie of God which the godly doe hope for with so much ioy Rom. 5.2 Fiftly in certaine visible signes testimonies of his presence Thus the consuming fire on mount Sinah is called the glorie of God Exod. 24.6 16 17. So also the cloud that filled the Temple Exod. 40.34 And the cloud that rose vpon the Tabernacle in the wildernes And so the signes of Gods presence in heauen are in a speciall respect called his glorie Thus Stephen saw the glorie of God and Iesus standing at his right hand Acts 7.55 Thus we are said to appeare before the presence of his glorie Iude 24. Sixtly In his Word and so the Word of God is the glorie of God either in generall as it describes the excellency of Gods nature in all in his properties or attributes Psal. 26.8 Or in speciall the Gospell is called the Glorie as it sets out the goodnes of God after a matchlesse manner relieuing forlorne mankind Esay 6.1 And thus that part of the Word of God that doth describe Gods mercy is called his glorie Exod. 33.18 19 22. Eph. 3.16 Thus also that way of shewing mercy by bringing in the infinite righteousnes of his owne Sonne is called the glorie of the Lord Esay 40.5 Thus God glorifieth himselfe Secondly God is said to bee glorified by vs Man may make God glorious but that he cannot doe by adding any glory to God's Nature and therefore we must search out to finde by the Scripture what waies man may glorifie God and so we may be said to glorifie God or to make God glorious three waies First by knowledge when we conceiue of God after a glorious manner thus we make him glorious in our owne hearts and this is a chiefe way of making God glorious And this is one way by which the Gentiles glorifie God and this God stands vpon so as he accounts not himselfe to bee knowne aright till we conceiue of him at least as more excellent then all things Seeing we can adde no glory to God's nature we should striue to make him glorious in our owne mindes and hearts And we may by the way see what cause we haue to bee smitten with shame and horror to thinke of it how we haue dishonoured God by meane thoughts of him And hereby we may also see how farre man can be said to haue the true knowledge of God in him yea there is some comfort in it too to a Christian that humbleth himselfe to walke with his God for though at the best he come farre short of conceiuing of God as he is yet God accounts himselfe to be made glorious by vs when we get so farre as to conceiue of him aboue all creatures and that is when he comes into our hearts as a king of glory farre aboue all that glory can be found in earthly Princes Psalme 14.7 9. And thus we make him glorious not when we barely iudge him to be more excellent then all things but when our hearts are carried after the apprehension of him so as we loue him aboue all and feare him aboue all c. And thus we make God glorious in our hearts by knowing him Secondly by acknowledgment When in words or workes we doe ascribe excellency vnto God and to glorifie him is to acknowledge his glory or as the phrase in Scripture is To giue him glory and so there be diuers speciall waies by which we are said in Scripture to glorifie God as First when in words wee magnifie God and speak of his prayses and confesse that he is worthy to receiue honour and glory and might and maiesty so Reuel 4.11 Psal. 29. 86.9 Secondly when men confesse that all the glory they haue aboue other men in gifts or dignitie was giuen them by God So Dauid glorifies God 1. Chron. 29.11 12. And thus we make God the Father of glory as he is called Ephes. 1.17 Thirdly when men that are guilty of sinnes that cannot be proued against them yet feeling themselues to be pursued by God doe confesse to Gods glory and their owne shame
doo many notorious iniuries and abuses to their conscience by resisting the motions of conscience not knowing what to make of them and by smothering the scruples of conscience and by deading the conscience or else by vexing them and many other waies Thirdly God hath giuen men a great charge about the keeping of their consciences which he placed in their soules as a great treasure and God would haue it respected and looked to with as much care as any thing hee hath giuen vs 1. Tim. 1.19 Fourthly God doth require that men should get grace and goodnes into their consciences as well as into their hearts or words or liues which they can neuer doo if they be not taught Fiftly God's Word in all the directions and precepts of it doth binde oblige mens consciences to see to the obedience of them now what can conscience doo if men knowe not what belongs to their consciences and the natures and works of conscience But aboue all things it should awaken men to study the knowledge of conscience yea of their owne consciences if they consider that the conscience of euery man is one of the principall books shall bee opened at the last Day for euidence before the Tribunall Seat of Christ and therefore men were best to look about them in this world to see to it what is written in this book for it is indeleble and will stand vpon record either for them or against them at that Day Now concerning conscience diuers things are to bee considered First what conscence is Secondly what the work of conscience is Thirdly what the prerogatiues of conscience are Fourthly the kindes or sorts of consciences Last of all what it is that bindes the conscience which is to bee inquired into because men are inioyned to suffer wrongs patiently for conscience sake euen seruants from their Masters For the first To know what conscience is we must looke both to the Etymology of the word and to the definition of the thing The word conscience imports a knowledge with another Conscientia quasicum alia scientia Conscience that is science conioyned and the reason is because conscience is a thing in vs that knowes what wee haue done and therein ioynes with some other thing that knows it too Some of our actions conscience sees within and the Angels and men see them without but for our secret thoughts conscience is onely ioyned with God or with our owne mindes as they are ioyned with God Cōscience is a thing within vs which God hath plac't there of purpose to be his witnes or spy to discouer all wee think or do as it is ioyned with the mind of man it is the knowledge of what we know or the thinking of what we think To think of other things is the vnderstanding or mind but to think what wee think is the conscience of a man Or else conscience may bee called so because it is a concluding science Conscientia quasi concludens scientia and the reason of the tearme in that sense may bee thus because looke what discourse conscience hath with God or the minde of man it vttreth it by way of a Syllogisme which they call a practicall Syllogisme As for instance If the conscience speak within to a murtherer it speaketh by Syllogisme thus Euery murtherer is in a fearfull case but thou art a murtherer therefore thou art in a fearefull case Now that that reason which concludes thus in him is his conscience is most apparant For the mind giues onely the first part of the Syllogisme which is that a murtherer is in a fearefull case or that the mind sees either by the naturall principles planted in it or by the Scriptures The other branch the conscience takes out of the memory that is that thou hast committed murther now the concluding of both and applying them to the murtherer is the proper work of conscience and conscience is that within vs that so concludes vpon our actions Now for the definition of conscience omitting the diuersity of frames giuen by diuers men I expresse that which I take to bee the cleerer and fullest to shew vs what it is Conscience is a diuine facultie in the soule of all reasonable creatures applying the principles or propositions of their mind in their particular actions either with them or against them I say it is a faculty to note that it is more then the act or the habit of the minde iudging or determining For acts and habits may be lost but conscience cannot Besides the Scriptures shew that conscience doth act as it excuseth or accuseth and therfore must be a faculty it selfe and not the act of a faculty I say a faculty in the soule because I dare not assigne it or confine it to any part of the soule as they doe that make it a part of the vnderstanding for the vnderstanding hath no parts properly and to make it a part Analogically is not to bee borne in a definition as Logicians know I say moreouer it is in all reasonable creatures to note that beasts that haue onely a sensitiue soule haue no conscience And whereas God also is no creature therefore hee hath not conscience For God beeing holines it selfe needes no faculties to gouern himselfe by nor any conscience to witnes or prompt him And I say it is in all that none might imagine that some men haue a conscience and some haue none For euery man hath a conscience either good or bad Secondly the proper work of conscience is imported in the other words of the definition viz. applying the principles of the mind For the vnderstanding whereof wee must know that there are certaine notions or frames of truth planted in the mindes of all men being infused by God as a naturall Law in their minds shewing what is good or euill and those principles are increased in the mindes of such as haue the benefit of the Scripture more or lesse according to the degree of their knowledge Now that which conscience doth is this It repaires to these formes of truth or light in the minde and takes such of them as concerne the busines in hand and with the force of them either comforts or affrights men according as the occasion is Note that I say it is a diuine faculty I wanted a fit term to express my meaning for that I would vtter I say that it is a wonderful special faculty in vs It is a most celestiall gift conscience is so of God in man that it is a kind of middle thing between God and man lesse then God and yet aboue man So then Conscience concludes about a mans owne actions For if Conscience trouble it selfe about other mens actions it is either the weaknes or the error of cōscience I adde particular actions because Conscience neuer imployes it selfe properly about generals and lastly I adde for the successe or end It is either with a man or against him to note that
Conscience is such an Arbiter betweene God and vs that sometimes it speakes for God against vs and sometimes for vs to God But that wee may bee more distinctly informed about Conscience I therefore come to the second point which is to consider what Conscience can doe or how it is imployed in vs and Conscience is imployed both for GOD and for man which work I will consider first apart and then ioyntly For God then Conscience works diuersely and hath many offices vnder God and for God for it is Gods speciall spy set in the hart of man to watch him and his Intelligencer Notary to set down what man hath done It is God's hand-writing the Law of God written in our hearts or rather worketh by the help of that body of the Law written by the finger of God vpon the Tables of mens hearts It is a co-witnes with God Rom 9.1 It is also Gods Lieutenant and a great Commander placed within vs that seuerely requires homage and seruice to be done to God and especially diuerts man from ill directing him in the carefull manner of seruing of God For God will not accept any seruice that Conscience doth not order 2. Tim. 1.3 It is a taster for GOD in point of doctrine of Religion For all doctrines must bee brought to the Conscience to bee tried whether they bee of God or no 2. Cor. 4.2 And finally it makes a man endure griefe and suffer wrong for God and his glory as this Text imports For man Conscience is many waies imployed as first it is imployed in viewing and surueying the things of man especially the hidden things of man and heer the power of Conscience is wonderfull For other creatures may see the things without them but haue no power to see the things within them onely man hee hath a knowledge reflexed The eye of a man too can see other things but without a glasse it cannot see it self But now Conscience can discern it self and the whole actions of man and so it differs from Science or the knowledge of the minde for to knowe other things is science but to knowe our selues is Conscience The soule then by Conscience knowes it self it views the thoughts memory affections of the soule and can tell what we think desire loue feare hate c. Secondly in matters of Religion Conscience is specially imployed for instance both in the Word and the Sacraments For the Word the mystery of faith euen all the grounds of Religion they are laid vp and are in the keeping of Conscience 1. Tim. 3.9 And in Baptisme whereas God makes a couenant with vs and likewise requires a restipulation or promise on our part Conscience is heerin imployed and without Conscience God will do nothing in the businesse It was the forme in the Primitiue Times that the party which was to bee baptized was to bee examined before God whether hee did beleeue the question was Credis Doost thou beleeue And he was to answer Credo I doo beleeue Now this answer God would not take vnlesse the conscience would say that hee did beleeue as he said this is the answer A good conscience is mentioned 1. Pet. 3.21 Again a good conscience serues in all the offices of our life or affairs euen in all things to be a witnes if we do that which conscience thinks well to comfort vs and if we doo that which conscience thinks ill to discourage vs Rom. 2.15 and 9.1 Yea conscience is the guide of our liues We are heer pilgrims and strangers farre from our home and in iourney continually now GOD hath set consciences in vs to bee our guides that in all things we are to doo we may be directed and encouraged by conscience taking the direction and warrant of conscience as a speciall ground of our actions so as to do contrary to what conscience bids vs is a sinne for it doth not onely witnes about what is past but it directs vs about what is to come as now to be done But the principall work of Conscience whether we respect God or man is To keep Court in the heart of man There is in man Forum Conscientiae a Court of Conscience a secret Tribunall is set vp in the heart of man and therein sits Conscience and arraigneth accuseth bringeth witnesse sentenceth and doth execution Now concerning the iudgement of Conscience keeping an Assise in the heart of man two things are to be considered First the law by which Conscience iudgeth secondly the manner of the proceeding in iudgement For the first Conscience iudgeth of the actions of men by vertue of certain principles as I said before which it findeth in the vnderstanding gathered either from the Law of Nature or from experience of God's prouidence or from the Scriptures Now the manner how it proceeds in iudgement is in form of reasoning as I said before for in the minde the Conscience findes as it were a Book of Law written which is in the keeping of the faculty they call it in schools Synteresis from hence the Conscience takes the ground of reasoning and from the memory it takes euidence of the fact or state of the man that is arraigned and then by it self it iudiciously concludes and passeth Sentence and so it proceeds whether it condemn or absolue In the Iudgement of condemnation it proceeds thus First it cites or calls for the soule to be tried then it accuseth in this form out of the body of the law kept in the minde it takes the conclusion it means to work vpon and then vseth the memory to testifie of the fact as for instance Euery murderer is an offender thou art a murderer therefore thou art proued to bee an offender Then comes the Sentence in the same order Hee that commits murder without repentance shall be damned thou committest murder without repentance and therefore art a damned creature So likewise it proceeds in absoluing For euidence it proceeds thus He that hath such and such marks as godly sorrow the loue or fear of God c. hee is a childe of God but thou hast these marks therfore thou art a childe of God and then it goeth to Sentence Hee that is the childe of God shall bee saued but thou art prooued to bee the childe of God therefore thou shalt be saued Nor doth it rest in the Sentence but immediately doth it selfe begin the execution for laying hould vpon the guilty person it presently buffets him and terrifies him and pricks him at the very heart and gnawes him many times with vnspeakeable torments and tortures And so contrariwise in the Sentence of absolution it proceeds with comfort settleth and quieteth the hart of the Absolued and many times makes it able with ioy to stand vndanted against all the powers of hell and the world of which more afterwards when I come to intreat of the sorts of Conscience Obserue by the way the difference between the Court of Conscience within vs and mens Courts of