A17384:3110
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.
Froward Masters, are such as are bitter to their servants, hard to please, that are apt to find fault, that use their servants hardly in words, or deeds, but chiefly such as are choleric, and passionate, and peevish in their carriage towards their servants.
Froward Masters, are such as are bitter to their seruants, hard to please, that are apt to finde fault, that vse their seruants hardly in words, or deedes, but chiefely such as are cholerick, and passionate, and peeuish in their carriage towards their seruants.
So that four Doctrines may be noted from these words, and from the coherence.
So that foure Doctrines may bee noted from these words, and from the coherence.
Doct. 1. First, that God takes notice of the faults of Superiors, as well as he requires duties of Inferiors: he sees frowardness in masters, as well as disobedience in servants; and the reason is, both because God is no respectre of persons, and also because he gives his Law to all men. And therefore Superiors must make conscience of their duties: for, though in all things they are not to give accounts to their Inferiors, yet they must give accounts of all they do, to God, Col. 3.24.
Doct. 1. First, that God takes notice of the faults of Superiours, as well as hee requires duties of Inferiours: he sees frowardnes in masters, as well as disobedience in seruants; and the reason is, both because God is no respecter of persons, and also because hee giues his Law to all men. And therefore Superiours must make conscience of their duties: for, though in all things they are not to giue accounts to their Inferiours, yet they must giue accounts of all they doo, to God, Col. 3.24.
Doct. 2. That God sees and dislikes such faults, as the laws of man take not notice of. If a Master should kill his hired servant, mens laws would take hold of him: but if he be never so froward with him, he may escape mens laws. But though ⟨p. 738⟩the laws of men punish not frowardness, yet God will. So we see in the exposition of Christ given unto divers commandments, Mat. 5. man failed in killing, adultery, purity, &c. not once thinking of anger, lust, filthy speaking, reviling, &c. yet God forbids even these things also: which serves to reprove the folly of such, as justify themselves for very just men, because they offend not the laws of men; but never consider, that God can find a world of faults in them, that mens laws cannot; because God sees the heart, and by his Laws requires obedience of the inward man, and condemns all swerving from the right temper of heart and carriage: And therefore we should all look to our ways, to approve our selves not only to men, but to God, and so to confess the imperfections of mens laws, as to admire the perfection of Gods Word.
Doct. 2. That God sees and dislikes such faults, as the lawes of man take not notice of. If a Master should kill his hired seruant, mens lawes would take hould of him: but if he be neuer so froward with him, he may escape mens lawes. But though ⟨p. 738⟩the lawes of men punish not frowardnes, yet God will. So wee see in the exposition of Christ giuen vnto diuers commandements, Mat. 5. man failed in killing, adultery, purity, &c. not once thinking of anger, lust, filthy speaking, reuiling, &c. yet God forbids euen these things also: which serues to reproue the folly of such, as iustify themselues for very iust men, because they offend not the lawes of men; but neuer consider, that God can finde a world of faults in them, that mens lawes cannot; because God sees the heart, and by his Lawes requires obedience of the inward man, and condemnes all sweruing from the right temper of heart and carriage: And therefore wee should all looke to our waies, to approue our selues not onely to men, but to God, and so to confesse the imperfections of mens lawes, as to admire the perfection of Gods Word.
Doct. 3. That frowardness is a vice to be avoided of all sorts of men: It is not only uncomely in servants, but in Masters too, and so consequently in all sorts of men, and it is to be avoided for many reasons.
Doct. 3. That frowardnes is a vice to bee auoided of all sorts of men: It is not onely vncomely in seruants, but in Masters too, and so consequently in all sorts of men, and it is to bee auoided for many reasons.
1First, if we consider the nature of the vice either in it self, or by comparison. It is of it self a kind of madness: A froward person, during the fit, is in some degree a mad person: Besides, they are very foolish and absurd. The month of the righteous, saith Solomon, bringeth forth wisdom, but the froward tongue shall be cut out. In which words note the opposition; The righteous mouth brings forth wisdom, but the froward mouth brings ⟨p. 739⟩forth foolish things, and therefore shall be cut out, Pro. 10.31. Could froward and peevish persons remember and consider, what passeth from them in these fits, they would be wonderfully ashamed of themselves. Again, consider how contrary frowardness is to Gods nature. He saith of His words, that there is no frowardness in them, Prou. 8.8. to note, that frowardness is a thing altogether contrary to God; so as the froward persons in their froward fits, are not like God, but rather like the devil.
1First, if wee consider the nature of the vice either in it selfe, or by comparison. It is of it selfe a kind of madnes: A froward person, during the fit, is in some degree a mad person: Besides, they are very foolish and absurd. The month of the righteous, saith Salomō, bringeth foorth wisdom, but the froward tongue shall bee cut out. In which words note the opposition; The righteous mouth brings foorth wisdome, but the froward mouth brings ⟨p. 739⟩foorth foolish things, and therefore shall bee cut out, Pro. 10.31. Could froward and peeuish persons remember and consider, what passeth from them in these fits, they would be wōderfully ashamed of themselues. Againe, consider how contrary frowardnes is to Gods nature. He saith of His words, that there is no frowardnes in them, Prou. 8.8. to note, that frowardnes is a thing altogether contrary to God; so as the froward persons in their froward fits, are not like God, but rather like the diuell.
Secondly, if we consider the causes of this peevishness and frowardness either in man or woman, we shall find, that this ill humour is bred of vile causes: sometimes it comes of drunkenness, as is noted, Proverbs 23.33. always it proceeds from ignorance, and want of wit and discretion, Prou. 2.11, 12. and usually it ariseth of idleness, and want of constant employment, and of pride, arrogance, and stomach, Pro. 8.13. It sometimes ariseth from jealousy, and suspicion, & sometimes it is raised by idle, and vile hypocrisy, while they strive more for reputation to be thought good, then indeed to be such either as they would seem to be, or should be.
Secondly, if wee consider the causes of this peeuishnes and frowardnes either in man or woman, wee shall find, that this ill humour is bred of vile causes: sometimes it comes of drunkennes, as is noted, Prouerbs 23.33. alwaies it proceedes from ignorance, and want of wit and discretion, Prou. 2.11, 12. and vsually it ariseth of idlenes, and want of constant imployment, and of pride, arrogance, and stomake, Pro. 8.13. It sometimes ariseth from iealousy, and suspicion, & sometimes it is raised by idle, and vile hypocrisy, while they striue more for reputation to be thought good, then indeed to be such either as they would seem to be, or should bee.
Thirdly, if we consider the effects of frowardness. For those are vile, whether we respect the froward persons themselves, or others, or God. First, for themselves: It is a vice most unprofitable. For it is like a disease full of anguish, and unquietness, it eats up their own hearts, troubles their minds, and robs them of all contentment: besides, it breeds ⟨p. 740⟩a grievous indisposition in them to all good duties both to God and men, and brings upon them many mischiefs▪ It dares annoy their friends: For they that are wise, will make no friendship with the froward▪ and in such as are tied to them, that they must needs converse with them, it much alienateth their inward love, and respect of them. And therefore Solomon saith well, He that hath a froward heart, finds no good; and he that hath a perverse tongue, falleth into mischief, Pro. 17.20. And again, Thorns and snares are in the mouths of the froward, Pro. 22.5. Secondly, to others, their peevishness is a great vexation and burden: Hence came the proverb▪ The lips of the righteous know what is acceptable, that is, a godly, patient, discreet man, is exceeding pleasing to others in his words, and carriage: but the mouth of the wicked speaketh frowardness, that is, a sinful, peevish, foolish person is in his word and carriage exceeding troublesome, and unpleasing, for so the Antithesis imports.1 Besides, it breeds discord: a froward mouth soweth discord.2 Yea, it many times drives such, as converse with such persons, into perplexities, and amazedness, that they know not what to do to free themselves from their perverseness; according to that of Solomon, The way of a man is perverse, and strange: but as for the pure, his work is right, Prou. 21.8. And therefore David, when he was to order his family, is specially careful, that no froward person dwell with him: For where frowardness is, there is confusion, and every evil work, Jerem. 3.16. Thirdly, if we
Fourthly, if we consider the condition of the parties, that are over-grown with this disease of peevishness, and frowardness: It is a terrible censure, that God himself gives of such for the most part, that they are wicked persons, Prou. 6.12. He that walketh with a froward mouth, is called a naughty person, and a wicked man; and though in charity we may hope of men, that they are not altogether destitute of true grace, yet as the Apostle said of envy and strife, so may we say of frowardness, that such as are guilty of it usually, are but as carnal; at the best, but babes in Christ, 1. Cor. 3.1, 2, 3. To conclude, Better is the poor, that walketh in his uprightness, then he that is perverse in his lips, though he be rich, Pro. 28.6.
Fourthly, if wee consider the condition of the parties, that are ouer-growne with this disease of peeuishnes, and frowardnes: It is a terrible censure, that God himselfe giues of such for the most part, that they are wicked persons, Prou. 6.12. He that walketh with a froward mouth, is called a naughty person, and a wicked man; and though in charity wee may hope of men, that they are not altogether destitute of true grace, yet as the Apostle said of enuie and strife, so may wee say of frowardnes, that such as are guilty of it vsually, are but as carnall; at the best, but babes in Christ, 1. Cor. 3.1, 2, 3. To cōclude, Better is the poore, that walketh in his vprightnes, then hee that is peruerse in his lips, though hee bee rich, Pro. 28.6.
Use. The use should be for admonition, and instruction to such Masters, husbands, wives, or others that find themselves guilty of this hateful vice, to labour by all means to get themselves cured of it, remembering the counsel of the holy Ghost, Put away from thee a froward mouth, and perverse lips put far from thee, Pro. 4.14. and to this end they must observe these rules:
Vse. The vse should bee for admonition, and instruction to such Masters, husbands, wiues, or others that finde themselues guilty of this hatefull vice, to labour by all meanes to get themselues cured of it, remembring the counsell of the holy Ghost, Put away from thee a froward mouth, and peruerse lips put farr from thee, Pro. 4.14. and to this end they must obserue these rules:
First, they must become fools, that they may be wise:1 they must begin the cure at the denial of themselves, and their vain conceits. For if they trust to their own discretion, and natural gifts, they will never mend: For natural gifts can never ⟨p. 742⟩make that which is crooked, straight, Eccles. 1.15.
First, they must become fooles, that they may bee wise:1 they must begin the cure at the deniall of themselues, and their vaine conceits. For if they trust to their owne discretion, and naturall gifts, they will neuer mend: For naturall gifts can neuer ⟨p. 742⟩make that which is crooked, streight, Eccles. 1.15.
Secondly, they must strive to breed in their hearts the sound fear of God, and his displeasure for their frowardness. For the fear of God will take down their pride, and cause them to abhor all peevish and froward ways, Prou. 8.13.
Secondly, they must striue to breed in their hearts the sound feare of God, and his displeasure for their frowardnes. For the feare of God will take downe their pride, and cause them to abhor all peeuish and froward waies, Prou. 8.13.
Thirdly, they must constantly judge themselves for their offences herein, and that both by daily confessing their frowardness to God in secret, and also by acknowledging their faults herein unto such as are guided by them.
Thirdly, they must constantly iudge themselues for their offences heerein, and that both by daily confessing their frowardnes to God in secret, and also by acknowledging their faults heerein vnto such as are guided by them.
The last thing to be noted out of this verse, is, that no faults in the Superiors can free the inferiors from their subjection for matter or manner; as here servants must be subject, yea with all fear, to froward Masters: so afterwards wives must be subject to their husbands, and with all fear too, though they be unbelievers, or carnal men.
The last thing to bee noted out of this verse, is, that no faults in the Superiours can free the inferiours from their subiection for matter or manner; as heere seruants must bee subiect, yea with all feare, to froward Masters: so afterwards wiues must bee subiect to their husbands, and with all feare too, though they bee vnbeleeuers, or carnall men.
Thus of the exposition: the confirmation follows.
Thus of the exposition: the confirmation followes.
Thirdly, if wee consider the effects of frowardnes. For those are vile, whether we respect the froward persons themselues, or others, or God. First, for themselues: It is a vice most vnprofitable. For it is like a disease full of anguish, and vnquietnes, it eates vp their owne hearts, troubles their minds, and robs them of al contentment: besides, it breeds ⟨p. 740⟩a grieuous indisposition in them to all good duties both to God and men, and brings vpon them many mischiefes▪ It dares annoy their friends: For they that are wise, will make no frendship with the froward▪ and in such as are tied to them, that they must needs conuerse with them, it much alienateth their inward loue, and respect of them. And therefore Salomon saith well, Hee that hath a froward heart, findes no good; and hee that hath a peruerse tongue, falleth into mischiefe, Pro. 17.20. And againe, Thornes and snares are in the mouthes of the froward, Pro. 22.5. Secondly, to others, their peeuishnes is a great vexation and burthen: Hence came the prouerb▪ The lips of the righteous know what is acceptable, that is, a godly, patient, discreet man, is exceeding pleasing to others in his words, and carriage: but the mouth of the wicked speaketh frowardnes, that is, a sinfull, peeuish, foolish person is in his word and carriage exceeding troublesome, and vnpleasing, for so the Antithesis imports.1 Besides, it breeds discord: a froward mouth soweth discord.2 Yea, it many times driues such, as conuerse with such persons, into perplexities, and amazednes, that they know not what to doe to free themselues from their peruersenes; according to that of Salomon, The way of a man is peruerse, and strange: but as for the pure, his work is right, Prou. 21.8. And therefore Dauid, when hee was to order his family, is specially carefull, that no froward person dwell with him: For where frowardnes is, there is confusion, and euery euil work, I•rem. 3.16. Thirdly, if wee ⟨p. 741⟩respect God: It is a fearefull thing, which Salomon saith: Those, which are of a froward heart, are an abomination to the Lord, but such as are vpright in the way, are his delight, Pro. 11.20.
