A17384:3060
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.
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.
Secondly, they must often judge themselves for their faults wherein they have displeased their masters, ⟨p. 729⟩or neglected their duties: therefore many servants mend not, because either they will not see their faults, or do not humble themselves in secret for it.
Secondly, they must often iudge themselues for their faults wherin they haue displeased their masters, ⟨p. 729⟩or neglected their duties: therefore many seruants mend not, because either they will not see their faults, or doo not humble themselues in secret for it.
Thirdly, they must often meditate on the motives that may persuade them to subjection. And so there are five things that might bow their harts, and breed in them a conscience of their duties. First, the Commandment of God: it is GOD's will, they should bear themselves thus humbly and obediently toward their masters. Secondly, the promise annexed to God's Commandment, should move them: God will reward their work, Eph 6.8. Col. 3.24. And, in particular, inasmuch as their service is required in the fifth Commandment, therefore, if they be good servants, God will bless them with long life. Thirdly, the threatening, if they be not good servants, but bear themselves naughtily and stubbornly; they shall not only receive shame and punishment from men, but God will plague them for the wrongs they do to their masters, even for all the grief wherewith they have vexed them, and for all the losses they have brought to their masters, Col. 3. ult. Fourthly, the examples of such as have born themselves full well in Scripture, should much move them; the piety of Abraham's servant, Gen. 24. and the painfulness and faithfulness of Jacob, Gen. 31.38, &c. and the readiness of the Centurion's servant, Mat. 8. Yea, it should much move them, that Christ Jesus himself was in the form of a servant, Phil. 2. Fifthly, the care of the Religion they profess, should much ⟨p. 730⟩move them: if they be careless, and proud, and stubborn, the Name of God, and the doctrine of Religion, may be blasphemed, 1. Tim. 6.1. And if they be humble, and careful, and faithful, they may adorn the doctrine of the Gospel, as the Apostle shows, Tit. 2.9, 10.
Thirdly, they must often meditate on the motiues that may perswade them to subiection. And so there are fiue things that might bow their harts, and breed in them a conscience of their duties. First, the Commandement of God: it is GOD's will, they should beare themselues thus humbly and obediently toward their masters. Secondly, the promise annexed to God's Commandement, should moue them: God will reward their work, Eph 6.8.
Use 2. Such parents as put their children forth to service, must take heed, that they spoil them not by giving care to the complaints of their masters, or by allowing them any way in stubborn and disobedient courses.
Vse 2. Such parents as put their children foorth to seruice, must take heed, that they spoil them not by giuing care to the complaints of their masters, or by allowing them any way in stubborn and disobedient courses.
Thirdly, if masters would have their servants to please them by their subjection, they then must learn how to rule and govern them, not only by teaching and charging them what to do, but also by over-seeing them, whereby many faults may be prevented; and accordingly by seasonable reproving them, and correcting of them betimes for the more wilful offences; so studying to carry themselves gently towards them, or that they lose not their authority by too much love of their own ease and quietness: else it is just, that their servants should prove a continual vexation to them, Pro. 30.22. and 29.19.
Thirdly, if masters would haue their seruants to please them by their subiection, they then must learn how to rule and gouern them, not onely by teaching and charging them what to doo, but also by ouer-seeing them, whereby many faults may bee preuented; and accordingly by seasonable reprouing them, and correcting of them betimes for the more wilfull offenses; so studying to carry themselues gently towards them, or that they lose not their authority by too much loue of their own ease and quietnes: else it is iust, that their seruants should prooue a continuall vexation to them, Pro. 30.22. and 29.19.
To your masters.]
The parties to whom they owe subjection, are their masters: where three things may be observed.
The parties to whom they owe subiection, are their masters: where three things may bee obserued.
First, that though servants are under subjection, yet it is not to all men, or to other men, but only to their masters: which may warn men to take heed that they abuse not other mens servants, or ⟨p. 731⟩speak basely of them: for, though in respect of their masters, they are servants; yet, in respect of them, they are as free as themselves. And, in particular, it should teach divers, to meddle less with other mens servants, by way of complaint to their masters. It was Solomon's Rule; Accuse not a servant to his master, lest he curse thee, and thou be found guilty, Pro. 3.10. He gives two reasons of his advice. The one is, that his complaining may so vex the servants over whom he hath no jurisdiction, that it may cause them in their impatience to vex him with their reproaches of him; which, an ingenuous mind should strive to avoid. The other is, that in such complaints most an end there is much mis-taking, when men meddle with such things as belong to other mens families: and then it is a foul shame to be found faulty. To conclude this point, we should remember that of the Apostle; What hast thou to do to judge another man's servant? he standeth or falleth to his own master, Rom. 14.
First, that though seruants are vnder subiection, yet it is not to all men, or to other men, but onely to their masters: which may warne men to take heed that they abuse not other mens seruants, or ⟨p. 731⟩speak basely of them: for, though in respect of their masters, they are seruants; yet, in respect of them, they are as free as themselues. And, in particular, it should teach diuers, to meddle lesse with other mens seruants, by way of complaint to their masters. It was Salomon's Rule; Accuse not a seruant to his master, lest he curse thee, and thou bee found guilty, Pro. 3.10. Hee giues two reasons of his aduice. The one is, that his complaining may so vex the seruants ouer whom he hath no iurisdiction, that it may cause them in their impatience to vex him with their reproaches of him; which, an ingenuous minde should striue to auoid. The other is, that in such complaints most an end there is much mis-taking, when men meddle with such things as belong to other mens families: and then it is a foule shame to be found faulty. To conclude this point, wee should remember that of the Apostle; What hast thou to do to iudge another man's seruant? he standeth or falleth to his owne master,
