A17384:3053
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.
Thus of the original of servants.
Thus of the originall of seruants.
Secondly, we may hence note, that servants are bound by God himself, in his Word, unto their subjection. The Word of God doth belong to the calling of Servants, as well as to any other calling, God hath included them within the doctrine of Scripture, as well as any other men; partly to show, that they have right to the Scriptures as well as others; and partly to show, that the power of binding servants is from God, and God hath taken it upon him, by his Word, to teach Servants as well as other men; and that for two reasons. The one is, because Servants belong to the Kingdom ⟨p. 725⟩of Christ and his Church, as well as other Christians, and therefore must be taught as well as they. Secondly, the other is, because usually Masters are negligent in teaching them, and therefore God provides, that by his Word they shall be taught. Men have some care in teaching their children, but little of their servants; and therefore God, to show that he is no respectre of persons, gives order to his Ministers to see them instructed.
Secondly, we may hence note, that seruants are bound by God himselfe, in his Word, vnto their subiection. The Word of God doth belong to the calling of Seruants, as well as to any other calling, God hath included them within the doctrine of Scripture, as well as any other men; partly to shew, that they haue right to the Scriptures as well as others; and partly to shewe, that the power of binding seruants is from God, and God hath taken it vpon him, by his Word, to teach Seruants as well as other men; and that for two reasons. The one is, because Seruants belong to the Kingdome ⟨p. 725⟩of Christ and his Church, as well as other Christians, and therefore must be taught as well as they. Secondly, the other is, because vsually Masters are negligent in teaching them, and therefore God prouides, that by his Word they shall be taught. Men haue some care in teaching their children, but little of their seruants; and therefore God, to shew that he is no respecter of persons, giues order to his Ministers to see them instructed.
The Use may be divers.
The Vse may be diuers.
Uses. First, Masters must learn from hence their duty: For, when they see that God takes care to teach their servants, they should not be so proud or careless, as to neglect their instruction: Yea it shows also, that if they would have them taught, or reproved, or encouraged, they must do it with God's Word, and with their own: yea, it also shows the folly and wickedness of divers Masters, that cannot abide, their servants should hear Sermons, or much read the Scriptures, when they do not only wickedly, in restraining their servants from the means of their Salvation, or comfort, but do foolishly also hinder them of that means which should especially make them good servants.
Vses. First, Masters must learne from hence their duty: For, when they see that God takes care to teach their seruants, they should not bee so proud or carelesse, as to neglect their instruction: Yea it shewes also, that if they would haue them taught, or reproued, or incouraged, they must doe it with God's Word, and with their owne: yea, it also shewes the folly and wickednesse of diuers Masters, that cannot abide, their seruants should heare Sermons, or much reade the Scriptures, when they doe not only wickedly, in restrayning their seruants from the meanes of their Saluation, or comfort, but doe foolishly also hinder them of that meanes which should especially make them good seruants.
Secondly, Servants may hereby be instructed, or informed, and taught. Informed, that though neither Master nor Minister will teach them, yet they are not excused, because they are bound to learn from Gods Word, their duties: And taught from hence they must be, to do their duties to their Masters, not for fear, or reward, but for ⟨p. 726⟩Conscience sake, because God hath bound them to his subjection.
Secondly, Seruants may hereby bee instructed, or informed, and taught. Informed, that though neyther Master nor Minister will teach them, yet they are not excused, because they are bound to learne from Gods Word, their duties: And taught from hence they must bee, to doe their duties to their Masters, not for feare, or reward, but for ⟨p. 726⟩Conscience sake, because God hath bound them to his subiection.
Thirdly, Ministers should learn, and from hence be awakened, to take notice of their charge, both to Catechize in special, and to teach servants in general, as well as other their hearers. If it be a part of the Commission of great Apostles, to instruct servants as well as other Christians, then what accounts can they give to God, if it be found that they have had no care of instructing the servants of their parishes, and charges?
Thirdly, Ministers should learne, and from hence be awakened, to take notice of their charge, both to Catechize in speciall, and to teach seruants in generall, as well as other their hearers. If it be a part of the Commission of great Apostles, to instruct seruants as well as other Christians, then what accounts can they giue to God, if it be found that they haue had no care of instructing the seruants of their parishes, and charges?
Doct. 3. Thirdly, the indefinite propounding of the word Servants, shows, that all sorts of servants are equally bound to subjection; hired servants are as strictly bound, as bond servants: The servants of Princes, are not free from the duty of servants, more then other servants: and so likewise poor mens servants must be subject and obedient to their Masters, with as much reverence and fear, as servants to great men. Old servants are tied to as much duty, as such as come new to serve. Religious servants are bound to as much subjection and obedience as Pagans, or rather their bond is the stronger, because Religion should rather make them better servants, and so there is no difference of sexes; men servants are bound as well as women servants, neither doth birth, office, gifts, or means, privilege any servant from the strictness of the bond of subjection.
Doct. 3. Thirdly, the indefinite propounding of the word Seruants, shewes, that all sorts of seruants are equally bound to subiection; hired seruants are as strictly bound, as bond seruants: The seruants of Princes, are not free from the duty of seruants, more then other seruants: and so likewise poore mens seruants must be subiect and obedient to their Masters, with as much reuerence and fear, as seruants to great men. Old seruants are tied to as much duty, as such as come new to serue. Religious seruants are bound to as much subiection and obedience as Pagans, or rather their bond is the stronger, because Religion should rather make them better seruants, and so there is no difference of sexes; men seruants are bound as well as women seruants, neither doth birth, office, gifts, or meanes, priuiledge any seruant from the strictnesse of the bond of subiection.
Be subject.]
Be subiect.]
The duty, then, required of servants, is subjection: servants must be subject. It is not enough to ⟨p. 727⟩wear their master's Cloth, and to hire themselves to their masters: they must make conscience of it, to perform constant & humble subjection to their masters. And so they must be subject to their masters three ways.
The duty, then, required of seruants, is subiection: seruants must bee subiect. It is not enough to ⟨p. 727⟩weare their master's Cloth, and to hire themselues to their masters: they must make conscience of it, to perform constant & humble subiection to their masters. And so they must bee subiect to their masters three waies.
First,1 to their commandments: and so they must obey them, and yield themselves to them to be ruled and directed by them in all things, Eph. 6.5. Col. 3.22.
First,1 to their commandements: and so they must obey them, and yeeld themselues to them to be ruled and directed by them in all things, Eph. 6.5. Col. 3.22.
Secondly, to their rebukes and corrections: for if children need rebukes and corrections, then do servants also, Pro. 13.1. and 15.5. Servants will not always be corrected by words, and therefore need blows, Pro. 29.19. Gen. 16.6. yea, they must patiently suffer correction, though it be inflicted unjustly, as appears in the verses following this Text.
Secondly, to their rebukes and corrections: for if children need rebukes and corrections, then doo seruants also, Pro. 13.1. and 15.5. Seruants will not alwaies be corrected by words, and therefore need blowes, Pro. 29.19. Gen. 16.6. yea, they must patiently suffer correction, though it be inflicted vniustly, as appears in the verses following this Text.
Thirdly, to their restraints. Servants must be subject to the appointment of their masters, even in the things wherein they restrain them; as for instance, in their diet. It is a sinful humour in them, Not to be content with such diet as their masters appoint them, though it be worse than the diet of their masters, or the diet of the children of the family. So likewise in their company: they must avoid all company that may be any way offensive to their masters; and so likewise in their apparel, in such cases where servants are to be apparelled by their masters; as also in respect of their going out of the house in the day-time, when they have not leave: but much more abominable it is, To be out of their masters houses in the night, without their leave.
Thirdly, to their restraints. Seruants must bee subiect to the appointment of their masters, euen in the things wherein they restrain them; as for instance, in their diet. It is a sinfull humour in them, Not to be content with such diet as their masters appoint them, though it be worse than the diet of their masters, or the diet of the children of the family. So likewise in their company: they must auoid all company that may bee any way offensiue to their masters; and so likewise in their apparell, in such cases where seruants are to bee apparelled by their masters; as also in respect of their going out of the house in the day-time, when they haue not leaue: but much more abominable it is, To be out of their masters houses in the night, without their leaue.
And as their subjection must be performed in all these cases: so the indefinite manner of propounding it, shows, both that they must be subject in all things, and in all the ways of showing subjection, for the manner of it: they must be subject in all things, so as to bear with their masters: for, it is a sinful rebellion, to cross, or disobey, or leave undone any thing that is required of them to do. And besides, it shows, that they must be subject in their very hearts, and in their words, and in their countenance and gesture, as well as in the work to be done by them.
And as their subiection must bee performed in all these cases: so the indefinite maner of propounding it, shewes, both that they must bee subiect in all things, and in all the waies of shewing subiection, for the manner of it: they must be subiect in all things, so as to beare with their masters: for, it is a sinnefull rebellion, to crosse, or disobey, or leaue vndone any thing that is required of them to doo. And besides, it shewes, that they must bee subiect in their very hearts, and in their words, and in their countenance and gesture, as well as in the work to be done by them.
Use. The use may concern both servants, and the parents of such servants, and the masters that rule them.
Vse. The vse may concern both seruants, and the parents of such seruants, and the masters that rule them.
Servants should hence, from their hearts, learn to yield themselves over to their masters, with all good conscience to perform the subjection required: yea, such servants as hear this doctrine, may try their hearts, whether they be indeed good servants, or no: for, a good servant, that makes conscience of his duty, when he hears the doctrine, doth from his heart consent to it, and will strive to fashion himself according to it. Now, the servants that desire to be such as is required, may attain to it, if they observe these rules.
Seruants should hence, from their hearts, learn to yeeld themselues ouer to their masters, with all good conscience to perform the subiection required: yea, such seruants as heare this doctrine, may try their hearts, whether they be indeed good seruants, or no: for, a good seruant, that makes conscience of his duty, when hee heares the doctrine, doth from his heart consent to it, and will striue to fashion himself according to it. Now, the seruants that desire to bee such as is required, may attain to it, if they obserue these rules.
1First, they must carefully study the doctrine of servants duties. Servants oftentimes fail through mere ignorance, because they do not lay before their minds what God requires of them.
1First, they must carefully study the doctrine of seruants duties. Seruants oftentimes fail through meer ignorance, because they doo not lay before their mindes what God requires of them.
