A17384:3066
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.
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,
Secondly, that all masters have authority over their servants: though the master be a poor man, or an ignorant man, or a cruel man, or a froward man▪ or a hard man, yet the servant must be subject to him, and bear himself as reverently and obediently, as if he were the richest, or wisest, or worthiest master in the world; and the reason is, because the subjection is due, not to the masters riches, or gifts, or greatness, but to the authority which God hath given him as a master: and therefore servants must look to this point; and the rather, because it will be ⟨p. 732⟩the greater trial of their subjection and singleness of heart, when neither fear, nor reward, nor any outward respect doth compel or constrain them, but simply the conscience of God's Commandment, and the masters authority.
Secondly, that all masters haue authority ouer their seruants: though the master be a poor man, or an ignorant man, or a cruell man, or a froward man▪ or a hard man, yet the seruant must bee subiect to him, and bear himself as reuerently and obediently, as if he were the richest, or wisest, or worthiest master in the world; and the reason is, because the subiection is due, not to the masters riches, or gifts, or greatnes, but to the authority which God hath giuen him as a master: and therefore seruants must look to this point; and the rather, because it will be ⟨p. 732⟩the greater triall of their subiection and singlenesse of heart, when neither feare, nor reward, nor any outward respect doth compell or constrain them, but simply the conscience of God's Commandement, and the masters authority.
Thirdly, we may here inquire, how masters come by this authority over servants: by nature they have it not, and therefore must have it by law. The laws of men cannot make one man a servant, and another a master:1 therefore it is by the Law of God. Since it is by the Law of God; if we have recourse to the ten Commandments, we shall find, that it is the fifth Commandment which giveth masters this authority and honour; the exhortations of the Apostle being but interpretations of that Law. And, that this point may be cleared, two things must be searched into: First, what sorts of men are called fathers and mothers there; and secondly, why they are so called in the Commandment, seeing the most sorts of them, in the usual life of man, have other titles.
Thirdly, wee may heer inquire, how masters come by this authority ouer seruants: by nature they haue it not, and therefore must haue it by law. The lawes of men cannot make one man a seruant, and another a master:1 therefore it is by the Law of God. Since it is by the Law of God; if wee haue recourse to the tenne Commandements, wee shall finde, that it is the fift Commandement which giueth masters this authority and honor; the exhortations of the Apostle being but interpretations of that Law. And, that this point may bee cleered, two things must be searched into: First, what sorts of men are called fathers and mothers there; and secondly, why they are so called in the Commandement, seeing the most sorts of them, in the vsuall life of man, haue other titles.
1For the first. This term Father we shall find in Scripture to be given, first, to such as begat us, Heb. 12.9. Secondly, to Ancestors, Joh. 6.18. Thirdly, to Tutors: so Students are called Children of the Prophets. Fourthly, to such as beget us in respect of grace, as, to our Ministers, 1. Cor. 4.15. Gal. 4.19. Fifthly, to Magistrates, Gen. 41.43. 1. Kings 24.12. Ezra 1.5. Sixthly, to Elders in age, 1. Tim. 5.1. Seventhly, to the Inventors or Authors of any science, art, or trade, Gen. 4.20. Lastly, it is given to masters: so Naaman's servants called him Father, ⟨p. 733⟩2. Kings 5.13. And from hence, masters were wont to be called Patres familias, as Magistrates were called Patres patriae.
1For the first. This tearm Father wee shall finde in Scripture to be giuen, first, to such as begat vs, Heb. 12.9. Secondly, to Ancestors, Ioh. 6.18. Thirdly, to Tutors: so Students are called Children of the Prophets. Fourthly, to such as beget vs in respect of grace, as, to our Ministers, 1. Cor. 4.15.
For the second. Magistrates, Tutors, Ministers, Masters, and all Superiors, are called Fathers, first, because the father was the first degree of superiority, and the fountain and seminary of all society. Secondly, God of purpose preserves this title in all superiority, thereby to sweeten subjection to Inferiors, and to make them think the several dangers, burdens, labours, and subjections in each condition, to be not only tolerable, but meet to be born, because they endure them under parents as it were: and so such superiority, for that reason, should not be resisted or envied. Thirdly, that thereby Superiors may be put in mind of their duty, to avoid insolency, cruelty, oppression, and the too much respect of themselves; God charging them by this title, to remember, that their Inferiors are to them, by God's Ordinance, as their children.
For the second. Magistrates, Tutors, Ministers, Masters, and all Superiours, are called Fathers, first, because the father was the first degree of superiority, and the fountain and seminary of all society. Secondly, God of purpose preserues this title in all superiority, thereby to sweeten subiection to Inferiors, and to make them think the seuerall dangers, burdens, labours, and subiections in each condition, to be not onely tolerable, but meet to be born, because they endure them vnder parents as it were: and so such superiority, for that reason, should not bee resisted or enuied. Thirdly, that thereby Superiours may bee put in minde of their dutie, to auoid insolency, cruelty, oppression, and the too much respect of themselues; God charging them by this title, to remember, that their Inferiors are to them, by God's Ordinance, as their children.
Thus of the proposition of the duties of servants.
Thus of the proposition of the duties of seruants.
The exposition follows: and so, first, he showeth the manner how they must be subject, viz.
The exposition followes: and so, first, he sheweth the manner how they must be subiect, viz.
