A17384:3117
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.
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 ⟨p. 741⟩respect God: It is a fearful thing, which Solomon saith: Those, which are of a froward heart, are an abomination to the Lord, but such as are upright in the way, are his delight, Pro. 11.20.
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,
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.
The Apostle applies the reasons to that part of the exposition which might be most doubted, and •o gives three reasons why servants should be subject even to evil Masters. The first is taken from the acceptation of such subjection with God, verses 19. and 20. The second is taken from their calling, verse 21. The third, from the example of Christ afterwards.
THe Apostle applies the reasons to that part of the exposition which might be most doubted, and •o giues three reasons why seruants should be subiect euen to euill Masters. The first is taken from the acceptation of such subiection with God, verses 19. and 20. The second is taken from their calling, verse 21. The third, from the example of Christ afterwards.
The argument from acceptation is laid down, verse 19. and avouched, and made good, verse 20.
The argument from acceptation is laid downe, verse 19. and auouched, and made good, verse 20.
In the nineteenth verse then, it is the drift of the Apostle to show, that though Masters should be so froward, as to beat their servants causelessly, yet they should be subject, and endure it for conscience sake unto God, because this is a Christian mans case, and a great praise, when out of conscience to God he doth his duty, and suffers wrongfully. The reason is so intended, for the particular case of servants so abused, as it holds in all cases of injury for conscience sake.
In the ninteenth verse then, it is the drift of the Apostle to shew, that though Masters should bee so froward, as to beate their seruants causelesly, yet they should bee subiect, and indure it for conscience sake vnto God, because this is a Christian mans case, and a great praise, when out of conscience to God hee doth his duty, and suffers wrongfully. The reason is so intended, for the particular case of seruants so abused, as it holdes in all cases of iniury for conscience sake.
In this verse then, the Apostle entreats of suffering: and we may note four things about suffering. First, what is to be suffered, grief. Secondly, ⟨p. 744⟩how it is to be suffered, viz. wrongfully and with enduring. Thirdly, the cause of suffering it: conscience toward God. Fourthly, the effect, which is praise & acceptation.
In this verse then, the Apostle intreates of suffering: and wee may note foure things about suffering. First, what is to bee suffered, griefe. Secondly, ⟨p. 744⟩how it is to be suffered, viz. wrongfully and with enduring. Thirdly, the cause of suffering it: conscience toward God. Fourthly, the effect, which is praise & acceptation.
Doct. 1. In this world all sorts of men are liable to suffer grief: For though the Apostle in the scope intends to speak of servants suffering grief, yet the Argument with the uses concern all sorts of men: In this world then we must look for grief: and how can it be otherwise, since first there are such mines in our own nature made by sin, and so many abominations round about us to God's dishonour? Secondly, the creatures which we are to use in this world, are empty, and vain: and so occasion much vexation in the users, that are disappointed by them. All is vanity and vexation of spirit, saith the wise man. Thirdly, we are liable to so many crosses and losses; every day hath his grief and his cross, which must be taken up, Mat. 6. ult. Luke 9.14. Fourthly, how can we be long without grief, that live in a world so full of sin, and devils, and devilish men? Fifthly, our own bodies often grieve us, being liable to so many pains and diseases. What should I say? Our own houses are full of causes of grief, if the disorders of masters, husbands, wives, servants, children, be considered of; and therefore we should be weary of the world, and long for heaven: we shall never be long together without grief, till we come thither.
Doct. 1. In this world all sorts of men are liable to suffer griefe: For though the Apostle in the scope intends to speak of seruants suffering griefe, yet the Argument with the vses concerne all sorts of men: In this world then wee must looke for griefe: and how can it bee otherwise, since first there are such mines in our own nature made by sinne, and so many abominations round about vs to God's dishonour? Secondly, the creatures which we are to vse in this world, are empty, and vaine: and so occasion much vexation in the vsers, that are disappointed by them. All is vanity and vexation of spirit, saith the wise man. Thirdly, wee are liable to so many crosses and losses; euery day hath his griefe and his crosse, which must bee taken vp, Mat. 6. vlt. Luke 9.14. Fourthly, how can wee be long without griefe, that liue in a world so full of sin, and diuels, and diuelish men? Fiftly, our own bodies often grieue vs, being liable to so many paines and diseases. What should I say? Our own houses are full of causes of griefe, if the disorders of masters, husbands, wiues, seruants, children, be considered of; and therefore wee should bee weary of the world, and long for heauen: wee shall neuer bee long together without griefe, till wee come thither.
Doct. 2, We must not only endure grief, but many times suffer it wrongfully: Besides all the ⟨p. 745⟩grief befalls men otherwise, the world is full of wrong, and injury, and the ways of doing wrong are so many, as cannot easily be reckoned. Who can recount what wrongs are done daily by deceit, violence, oppression, lying, false witness, slanderings, and other base indignities? Which should teach us not to think it strange, if wrongs befall us: and withal it imports, that woe shall be to all them that do wrong. That God that discovers them that do wrong, will repay them according to all the wrong they have done.
Doct. 2, Wee must not onely endure griefe, but many times suffer it wrongfully: Besides all the ⟨p. 745⟩griefe befals men otherwise, the world is full of wrong, and iniury, and the waies of doing wrong are so many, as cannot easily be reckond. Who can recount what wrongs are done daily by deceit, violence, oppression, lying, false witnes, slanderings, and other base indignities? Which should teach vs not to think it strange, if wrongs befall vs: and withal it imports, that woe shall be to all them that doe wrong. That God that discouers them that doe wrong, will repay them according to all the wrong they haue done.
