A17384:3074
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.
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, Rom. 14.
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.
With all fear.]
With all feare.]
Servants must subject themselves to their masters in all fear: which, being put down indefinitely, must be understood both in respect of God, and in respect of their masters.
Seruants must subiect themselues to their masters in all feare: which, being put downe indefinitely, must be vnderstood both in respect of God, and in respect of their masters.
Servants must show their fear of God in their places, divers ways:
Seruants must shew their feare of God in their places, diuers waies:
1First, by avoiding such sins as are contrary to the will and commandment of God in their general life; such as are, swearing, lying, slandering, hatred of the godly, drunkenness, whoredom, and the like, Psalm 101.3, 4, 5.
1First, by auoiding such sinnes as are contrary to the will and commandement of God in their generall life; such as are, swearing, lying, slandering, hatred of the godly, drunkennesse, whoredome, and the like, Psalm 101.3, 4, 5.
Secondly, by carefulness to do God service, as well as their masters; not only by spending the Sabbath in the duties of Religion, but in redeeming the time in the week-days (as may be without hindrance of their work, or offence to their masters) to employ themselves in prayer, reading, conference, &c. and the reason is, because as servants must do their masters work as they are servants: so they stand bound, in the common obligation, to do God's service as they are men; and no man but is subject to the Law of God; who hath given all his Commandments to servants, as well as to masters.
Secondly, by carefulnesse to doo God seruice, as well as their masters; not onely by spending the Sabbath in the duties of Religion, but in redeeming the time in the week-daies (as may be without hindrance of their work, or offense to their masters) to imploy themselues in praier, reading, conference, &c. and the reason is, because as seruants must doo their masters work as they are seruants: so they stand bound, in the common obligation, to do God's seruice as they are men; and no man but is subiect to the Law of God; who hath giuen all his Commandements to seruants, as well as to masters.
Thirdly, by doing their masters work out of conscience, respecting the will and commandments of God; and therefore serving their masters with all faithfulness, as if the service were to be done to God himself, or to Jesus Christ, Eph. 6.5. Col. 3.23.
Thirdly, by dooing their masters work out of conscience, respecting the will and commandements of God; and therefore seruing their masters with all faithfulnesse, as if the seruice were to bee done to God himself, or to Iesus Christ, Eph. 6.5. Col. 3.23.
Fourthly, by praying for their masters, and for the good success of their labours for their masters commodity: thus Abraham's servant is commended for his practice of the fear of God, and left for an example to all servants to do likewise, Genes. 24.
Fourthly, by praying for their masters, and for the good successe of their labours for their masters commodity: thus Abraham's seruant is commended for his practice of the feare of God, and left for an example to all seruants to doo likewise, Genes. 24.
Fifthly, by doing their masters work without eye-service, being as careful and as diligent when ⟨p. 735⟩their masters are absent, as when they are present; as remembering, that the Lord sees them, though their masters do not, Col. 3.22.
Fiftly, by dooing their masters work without eye-seruice, being as carefull and as diligent when ⟨p. 735⟩their masters are absent, as when they are present; as remembring, that the Lord sees them, though their masters doo not, Col. 3.22.
