A17412:1085
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.
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.
Render not evil for evil.] Now follows the directions for our carriages to wicked, or unreasonable, and injurious men: and so if we would live in peace and out of trouble, we must take heed that we be not provoked by them to revenge or reviling. Where observe.
REnder not evill for evill.] Now followes the directions for our carriages to wicked, or unreasonable, and injurious men: and so if wee would live in peace and out of trouble, wee must take heede that wee be not provoked by them to revenge or reviling. Where observe.
1 That wicked men are naturally bent to do evil, and to be injurious, and to revile others, especially the godly, Psal. 36.3.4. Destruction and misery are in their ways, and the way of peace they have not known: and their throat is an open Sepulchre, their mouths are full of cursing and bitterness, Rom. 3.13, 14, 16, 17. The poison of Asps is under their lips. The use should be therefore to teach godly men to provide for it; wheresoever they live in this world, they must look for it, to be abused and reproached: they may think to live safely in a wilderness, as well as to live without receiving injury from carnal and profane men. God can restrain the very Lyons that they should not fall upon Daniel, and he can cast a fear upon the wicked, that they shall not attempt injury against the godly: but though God do thus at sometimes, yet he will not be bound always to do it. Secondly, this should teach such as desire to live in safety, to avoid all needless conversation with the wicked: for, though at the first thou mightest think they were of fair carriage, and would do no wrong, yet after a time they will show their nature; especially if they see they cannot draw thee to run with them into the same excess of sinning. And thirdly, as ⟨p. 201⟩any desire to have evidence to their own souls, that they are become new creatures, and have new natures, so they should show the proof of it hereby, viz. by avoiding all injurious courses, and reproachful and bitter words.
1 That wicked men are naturally bent to doe evill, and to be injurious, and to revile others, especially the godly, Psal. 36.3.4. Destruction and misery are in their waies, and the way of peace they have not knowne: and their throate is an open Sepulchre, their mouths are full of cursing and bitternesse, Rom. 3.13, 14, 16, 17. The poyson of Aspes is under their lippes. The use should be therefore to teach godly men to provide for it; wheresoever they live in this world, they must looke for it, to be abused and reproached: they may think to live safely in a wildernesse, as well as to live without receiving injurie from carnall and prophane men. God can restraine the very Lyons that they should not fall upon Daniel, and he can cast a feare upon the wicked, that they shall not attempt injury against the godly: but though God doe thus at sometimes, yet hee will not bee bound alwaies to doe it. Secondly, this should teach such as desire to live in safety, to avoide all needelesse conversation with the wicked: for, though at the first thou mightest thinke they were of faire carriage, and would doe no wrong, yet after a time they will shew their nature; especially if they see they cannot draw thee to runne with them into the same excesse of sinning. And thirdly, as
2 All private revenge is forbidden; or it is unlawful to render evil for evil. 2. Thes. 5.15. the Apostle saith, See that no man recompense unto any man evil for evil. Note there three things: first, that he gives this as a special charge, as a thing most hateful or ill-beseeming a Christian. Secondly, what he saith, No man must do it: Great men have no more liberty by private quarrels to revenge their dishonour or hurt, than mean men. Thirdly, that he saith, To no man: we must not render evil to any man, of any religion, condition, or estate, whatsoever the injury be. So, Rom. 12.17. the like charge is given, and two excellent reasons against private revenge: One, because vengeance belongs to God only: It is his office. And it is best God should revenge, because he gives recompense to every transgression: and besides, he gives a just recompense, Heb. 2.2. whereas men that will perform their own revenge, give or seek many times an unequal revenge; as when our Gallants will have blood for a reproach: this is not equal, that a mans life should be taken for a supposed wrong to their reputation: And further, God hath never failed to execute vengeance, whereas men many times fail, and cannot perform the revenge they seek; but rather the contrary; Gods vengeance falls upon them for taking his office out of his hands, as many of those that seek the blood of others in revenge, lose their own, Heb. 10.30. Also it is worth the noting, that in that place to the Romans, the Apostle adds another reason against private revenge, which greatly crosseth the proud and passionate spirits of our times; and that is couched in these words, Be not overcome of evil, but overcome evil with goodness: which words imports, that he is overcome, and hath lost his honour, that will revenge: and contrariwise, he doth overcome, that will render good for evil. If this point were seriously considered, it would mightily subdue that unruly pride and passion that discovers it self in the most men: and it doth directly prove, that Duels or single combats are ⟨p. 202⟩simply unlawful and intolerable in any well governed Common wealth, and should warn all Christians to take heed of allowing themselves in the desires or projects of revenge.
Nor is their sin the less that seek revenge, but it is closely, and much dissembled, while they watch for an opportunity to be even with them that have wronged them.
Nor is their sinne the lesse that seeke revenge, but it is closely, and much dissembled, while they watch for an opportunity to be even with them that have wronged them.
