A17412:1080
Sermons upon the ten first verses of the third chapter of the first Epistle of S. Peter Being the last that were preached by the late faithful and painful minister of Gods word, Nicolas Byfield. Wherein method, sense, doctrine, and use, is, with great variety of matter, profitably handled; and sundry heads of divinity largely discussed. Published since the authors death by William Gouge.
London: printed by H. Lownes for George Latham, 1626
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.
1 Of the Papists, that brag of their good works in this kind: to whom it may be granted, that they show works of mercy; & perhaps have bowels of mercy: but they are not right bowels; both because with the Pharisees, they do their works to be seen of men, and with opinion of justification and salvation by the merit of their works: and beside, though they show compassion to the bodies of men, yet are they without all true compassion to the souls of men.
1 Of the Papists, that brag of their good workes in this kinde: to whom it may be granted, that they shew workes of mercy; & perhaps have bowels of mercy: but they are not right bowells; both because with the Pharisees, they doe their works to be seene of men, and with opinion of justification and salvation by the merite of their workes: and beside, though they shew compassion to the bodies of men, yet are they without all true compassion to the soules of men.
2 Of the house keeping of many Protestants, that brag of their great hospitality, & good house keeping, when their entertainment is either spent upon the rich, or else in the profane abuse of the good creatures of God by drunkenness, or else in the entertainment of disordered and lewd persons.
2 Of the house keeping of many Protestants, that brag of their great hospitalitie, & good house keeping, when their entertainment is either spent upon the rich, or else in the prophane abuse of the good creatures of God by drunkennesse, or else in the entertainment of disordered and lewd persons.
3 Of the great neglect of mercy in the most men, that either show not mercy at all, or not bowels of mercy, or not according to the rules given before, especially such as hide themselves from the poor, Isaiah 58.7. and use shifts and excuses to avoid such supplies, as are necessary for the furtherance of the relief for the poor in such places as they live, Prov. 24.11, 12. But judgement merciless shall be to them that show no mercie, Jam. 2.13.
3 Of the great neglect of mercy in the most men, that either shew not mercy at all, or not bowells of mercy, or not according to the rules given before, especially such as hide themselves from the poore, Esay 58.7. and use shifts and excuses to avoide such supplies, as are necessary for the furtherance of the reliefe for the poore in such places as they live, Prov. 24.11, 12. But judgement mercilesse shall bee to them that shew no mercie, Iam. 2.13.
4 Diverse of the better sort are to be rebuked about this point: many Christians spend a great deal of zeal about ⟨p. 198⟩lesser matters, and in the mean time neglect the greater things of the Law, such as are judgement and mercy; for few Christians are sufficiently instructed, or inflamed in the estimation of the worth of the works of mercy, or the necessity of them to the glorifying of God, and the profession of Religion. Matth. 23.23.
4 Diverse of the better sort are to be rebuked about this point: many Christians spend a great deale of zeale about ⟨p. 198⟩lesser matters, and in the meane time neglect the greater things of the Law, such as are judgement and mercie; for few Christians are sufficiently instructed, or inflamed in the estimation of the worth of the workes of mercie, or the necessitie of them to the glorifying of God, and the profession of Religion. Matth. 23.23.
Secondly, for instruction; and so this doctrine should work in us a great impression of desire to show forth the fruits of mercy with all tenderness and sincerity: and to this end we should show, that we desire in practise to obey this doctrine as near as we can; I say, we should show it, by accepting the exhortations of others that move us for any works of this kind. 2. Cor. 8.17. especially we should strive to answer the expectation of our Teachers herein, & willingly give our selves first to the Lord, & then to them; suffering them to direct our works herein with all readiness,1 2. Cor. 8.5.24. and to this end we should use all good means to stir up our selves to good works of this kind all our days: and therefore we should plough up the fallow ground of our hearts, by prayer and confession of our natural barrenness herein, and indisposition, Hosea 10.12. and withal, think much of all the motives might stir us up hereunto: And so we should think of the matchless pattern of Gods mercy, and in particular of his mercy to us, Mat. 5. Luk. 6. as also of the worth of mercy; it is better than sacrifice, Mat. 9.13. and of the original of it; God is the father of mercies, 2. Cor. 1.3. and of the use of it; it proves us to be the true brethren, and true neighbours, Luke 10.37. and of the great profit of it; for they that are merciful shall obtain mercy, Mat. 5.7. and to give to the poor is but to lend to the Lord: and so there is no usury can be so gainful, as this of laying out of our estates for the relief of the poor. Thus of the right bowels of mercy.
Be courteous.] Courtesy is the fifth thing required in our conversation one towards another. This is exacted in other Scriptures, as Eph. 4. ult. Tit. 3.2. Col. 3.12, this is called by the title of comity and kindness. Now that we may know ⟨p. 199⟩distinctly, what is meant by courtesy, I will show both what it comprehends, and what it hath not in it. It comprehends divers things: as,
Be courteous.] Courtesie is the fift thing required in our conversation one towards another. This is exacted in other Scriptures, as Eph. 4. ult. Tit. 3.2. Col. 3.12, this is called by the title of comitie and kindnesse. Now that wee may know ⟨p. 199⟩distinctly, what is meant by courtesie, I will shew both what it comprehends, and what it hath not in it. It comprehends divers things: as,
1 A willing saluting of those Christians we meet.
1 A willing saluting of those Christians wee meete.
2 A conversation void of harshness,1 sullenness; intractableness, scornfulness, clownishness, churlishness, desperateness, or hardness to please.
2 A conversation void of harshnesse,1 sullennesse; intractablenesse, scornefulnesse, clownishnesse, churlishnesse, desperatenesse, or hardnesse to please.
3 In matters of offence, it makes the fairest interpretations, and forgives heartily and cheerfully, Eph. 4.32.
4 In entertainment, it is free, and hearty, and loving, Act. 28.7.
6 In giving honour, it preferreth others almost of all sorts.
7 In moderating authority over inferiors so, as to be better towards them than they can require. Thus of the courtesy of the Master to his Servants, 1. Pet. 2.18.
7 In moderating authoritie over inferiours so, as to bee better towards them than they can require. Thus of the courtesie of the Master to his Servants, 1. Pet. 2.18.
But yet we must know, that under pretence of courtesy, we must not hold needless conversation with the wicked, nor any way countenance or honour open & notorious offenders, nor use a promiscuous respect of good and bad all alike, nor unadvisedly contract any special familiarity or friendship with persons unequal or unmeet, nor rashly discover secret things to all we meet withal.
But yet wee must know, that under pretence of courtesie, wee must not hold needlesse conversation with the wicked, nor any way countenance or honour open & notorious offenders, nor use a promiscuous respect of good and bad all alike, nor unadvisedly contract any speciall familiarity or friendship with persons unequall or unmeet, nor rashly discover secret things to all wee meete withall.
The use should be, to teach all Christians to make conscience of this virtue, seeing God requires courtesy as well as piety: and the contrary causeth the good way of God to be evil spoken of. And besides, the Apostle imports here, that a courteous conversation may preserve us from many troubles. But yet let men be again warned, not to rest in mere complements, and outward formalities, but practise such a courtesy as is joined with the right bowels of mercy, & good works; which may be observed from the coherence. Especially, let all true Christians abhor that dissimulation, that men should salute willingly, and speak fair, and use men with great kindness, and yet plot malice and mischief in their hearts; and speak evil behind mens backs, and secretly labour to subvert other men, who are deceived by their complement, and ⟨p. 200⟩mistrust not their envy or malice; and withal, men should avoid complementing with others, when it is for the compassing of their own ends, especially when they are sinful, as was the practise of Absalom, when he aspired to the kingdom.
The use should bee, to teach all Christians to make conscience of this vertue, seeing God requires courtesie as well as pietie: and the contrarie causeth the good way of God to bee evill spoken of. And besides, the Apostle imports here, that a courteous conversation may preserve us from many troubles. But yet let men be againe warned, not to rest in meere complements, and outward formalities, but practise such a courtesie as is joyned with the right bowells of mercy, & good works; which may bee observed from the coherence. Especially, let all true Christians abhorre that dissimulation, that men should salute willingly, and speake faire, and use men with great kindnesse, and yet plot malice and mischiefe in their hearts; and speake evill behinde mens backes, and secretly labour to subvert other men, who are deceived by their complement, and ⟨p. 200⟩mistrust not their envy or malice; and withall, men should avoid complementing with others, when it is for the compassing of their owne ends, especially when they are sinfull, as was the practise of Absolon, when he aspired to the kingdome.
And thus of the directions the Apostle gives for the avoiding of trouble, as they concern our conversation towards the godly.
And thus of the directions the Apostle gives for the avoiding of trouble, as they concerne our conversation towards the godly.
