A17384:3126
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 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.
Doct. 3. It may be here noted too, That usually they suffer most wrong that are most careful to do their duties: which ariseth partly from that fearful Ataxy in mens natures, that are fallen into such distemperature of disposition, and partly, from that natural malice ungodly men bear to them that are good: & partly, such as are indeed godly, will not use such means of revenge, as others will do▪ and partly, because the Laws of men do not reach to a sufficient way of correcting, and reforming such indignities: and especially it proceeds from the pride, and unthankfulness, and discontentments, which reign in the harts of froward & corrupt minded persons. And from hence we may gather the necessity of God's general Judgement, because in this world it is ill many times with good men, and there is no remedy, seeing their wrongs are not righted here. It must needs be that there will be a time appointed of GOD, for the redress and revenge of all wrongs. Secondly, it should the more encourage such as suffer ⟨p. 746⟩wrong, to endure it patiently, seeing it is the lot of the best. Thirdly, wrong should not measure the goodness of mens cases, or the badness of it, by the things they suffer. For many times they suffer wrongfully.
Doct. 3. It may be heere noted too, That vsually they suffer most wrong that are most careful to do their duties: which ariseth partly from that fearefull A•axie in mens natures, that are falne into such distemperature of disposition, and partly, from that naturall malice vngodly men beare to them that are good: & partly, such as are indeed godly, will not vse such meanes of reuenge, as others will doe▪ and partly, because the Lawes of men doe not reach to a sufficient way of correcting, and reforming such indignities: and especially it proceeds from the pride, and vnthankfulnes, and discontentments, which raigne in the harts of froward & corrupt minded persons. And from hence we may gather the necessity of God's generall Iudgement, because in this world it is ill many times with good men, and there is no remedy, seeing their wrongs are not righted heere. It must needs bee that there will bee a time appointed of GOD, for the redresse and reuenge of all wrongs. Secondly, it should the more incourage such as suffer ⟨p. 746⟩
Doct. 4. That God takes notice of the wrongs that are done to the meanest, even the wrongs that Masters do to their servants: and so other Scriptures show, that if the poorest be oppressed, or defrauded, GOD will require it at the hands of them that oppress or defraud them, be they never so mighty or rich in the world. And so, if the weakest Christian be wronged by scandal, or otherwise, it were better for those that give the scandal, or do the wrong, that a millstone were hanged about their necks, and they cast into the sea. And for that cause the Scriptures show, that God takes great notice of the wrongs done to widows and orphans, that have little means to help or protect themselves; and there is reason for it: for, the meanest Christians are God's servants, and belong to him, and therefore he must protect them. And besides, God's Law is so powerful, that it condemneth wrongs of all sorts to all men. And further, there is a cry in oppression or wrong, that goeth up to heaven; which will not cease, till God hear it: which as it may be a comfort to such as are wronged, that they have so great a Patron as God is; so it should warn all Superiors, to look to their behaviour: for, though man do not punish them; yet God will.
Doct. 4. That God takes notice of the wrongs that are done to the meanest, euen the wrongs that Masters doe to their seruants: and so other Scriptures shew, that if the poorest bee oppressed, or defrauded, GOD will require it at the hands of them that oppress or defraud them, be they neuer so mighty or rich in the world. And so, if the weakest Christian bee wronged by scandall, or otherwise, it were better for those that giue the scandal, or doo the wrong, that a milstone were hanged about their necks, and they cast into the sea. And for that cause the Scriptures shew, that God takes great notice of the wrongs done to widowes and orphanes, that haue little means to help or protect themselues; and there is reason for it: for, the meanest Christians are God's seruants, and belong to him, and therefore hee must protect them. And besides, God's Law is so powerful, that it condemneth wrongs of all sorts to all men. And further, there is a cry in oppression or wrong, that goeth vp to heauen; which will not cease, till God heare it: which as it may be a comfort to such as are wronged, that they haue so great a Patrone as God is; so it should warn all Superiours, to look to their behauiour: for, though man doo not punish them; yet God will.
Doct. 5. That barely to suffer grief, is not a praise, ⟨p. 747⟩but to suffer it in a right manner: and for the manner, this likewise tells us of two things. First, that we suffer not as evil doers, justly; and secondly, that we endure it, that is, continue with patience to abide it, especially when outward and lawful redress may not be had in the world. And therefore Papists are no Martyrs though they lose their lives, when it is for treason. Nor are wives to be regarded, if they complain of their husbands, that they are bitter to them, love them not so entirely, when they suffer this for their pride, or wilful hardiness, or lasciviousness, or frowardness, or contention, or wastefulness, or the like. Nor are those servants to be moved, that suffer blows justly for their disobedience, or wilful negligence, or unfaithfulness.
Doct. 5. That barely to suffer grief, is not a praise, ⟨p. 747⟩but to suffer it in a right manner: and for the manner, this likewise tels vs of two things. First, that wee suffer not as euill doers, iustly; and secondly, that we endure it, that is, continue with patience to abide it, especially when outward and lawfull redresse may not be had in the world. And therefore Papists are no Martyrs though they lose their liues, when it is for treason. Nor are wiues to bee regarded, if they complain of their husbands, that they are bitter to them, loue them not so entirely, when they suffer this for their pride, or wilfull hardinesse, or lasciuiousnesse, or frowardnesse, or contention, or wastefulnesse, or the like. Nor are those seruants to be moned, that suffer blowes iustly for their disobedience, or wilfull negligence, or vnfaithfulnesse.
Doct. 6. That whereas wrongs cannot be redressed by a lawful means on earth, they must be endured without using unlawful means, and leave the injuries to the judgement of GOD. Which condemns servants, that being hardly used, run away from their masters, as Hagar did from Sarah; or else, with wicked murmuring and reviling, backbite their masters: and so it condemns the wicked practice of our Gentry, in righting their wrongs by their own private revenges; which case is abominable. First, because their wrongs may be righted by the Magistrate. Secondly, because the desired revenge is far above the injuries: for, they seek satisfaction in blood, for a supposed wrong in reputation. Thirdly, because it is a course directly against the Laws of God, and of Kings, and ⟨p. 748⟩hath been condemned in all well-governed States. Fourthly, because it is never sought but by fools: for, it is a wise-mans honour and reputation, To pass-by an offence; but every fool will be meddling or quarrelling, saith Solomon. Fifthly, because oftentimes it proves damnable to one of the parties; who, being slain in the act of malice, must needs be damned for ever; besides the curse of God brought upon the murderer, making his life miserable, and oftentimes his end fearful.
Doct. 6. That whereas wrongs cannot be redressed by a lawfull meanes on earth, they must be endured without vsing vnlawfull meanes, and leaue the iniuries to the iudgement of GOD. Which condemnes seruants, that being hardly vsed, runne away from their masters, as Hagar did from Sarah; or else, with wicked murmuring and reuiling, backbite their masters: and so it condemns the wicked practice of our Gentry, in righting their wrongs by their owne priuate reuenges; which case is abominable. First, because their wrongs may be righted by the Magistrate. Secondly, because the desired reuenge is far aboue the iniuries: for, they seek satisfaction in bloud, for a supposed wrong in reputation. Thirdly, because it is a course directly against the Lawes of God, and of Kings, and ⟨p. 748⟩hath been condemned in all well-gouern'd States. Fourthly, because it is neuer sought but by fools: for, it is a wise-mans honour and reputation, To passe-by an offense; but euery foole will bee medling or quarrelling, saith Salomon. Fiftly, because oftentimes it prooues damnable to one of the parties; who, beeing slain in the act of malice, must needs bee damned for euer; besides the curse of God brought vpon the murderer, making his life miserable, and oftentimes his end fearfull.
Doct. 7. That it is conscience or mere necessity, that makes any man suffer: men endure no wrong by nature, but either by necessity, because they cannot right it; or else for conscience sake, because God hath so required it. Which should warn Superiors to take heed, that they do no wrong: for, the persons wronged, if they want conscience, may so remember the wrong, as sometimes to find a desperate way of revenge, to the mischief of the wrong-doer, though the party wronged do evil in so doing, as followeth in the next doctrine.
Doct. 7. That it is conscience or meer necessity, that makes any man suffer: men endure no wrong by nature, but either by necessity, because they cannot right it; or else for conscience sake, because God hath so required it. Which should warn Superiours to take heed, that they doo no wrong: for, the persons wronged, if they want conscience, may so remember the wrong, as somtimes to finde a desperate way of reuenge, to the mischief of the wrong-doer, though the party wronged doo euill in so dooing, as followeth in the next doctrine.
Doct. 8. Inferiors, being wronged even in blows by the Superior, ought not to resist, but endure it: servants may not resist the correction of their masters, nor strike again; that is horrible, and egregiously sinful. Which shows the grievous pride and naughtiness of divers servants, that boast or threaten, that they will take no blows: their resolution shows, they are void of knowledge in the fear or conscience of God's will. And so it is alike sinful in children, wives, or subjects, to resist, or return blows for blows, or evil for evil: ⟨p. 749⟩neither doth this embolden masters or other superiors to do wrong, because (as was heard before) they shall receive of GOD according to all the wrongs they have done.
Doct. 8. Inferiours, beeing wronged euen in blowes by the Superiour, ought not to resist, but endure it: seruants may not resist the correction of their masters, nor strike again; that is horrible, and egregiously sinnefull. Which shewes the grieuous pride and naughtiness of diuers seruants, that boast or threaten, that they will take no blowes: their resolution shewes, they are void of knowledge in the feare or conscience of God's will. And so it is alike sinnefull in children, wiues, or subiects, to resist, or return blowes for blowes, or euill for euill: ⟨p. 749⟩neither doth this embolden masters or other superiours to do wrong, because (as was heard before) they shall receiue of GOD according to all the wrongs they haue done.
Doct. 9. To suffer grief and wrong, is profitable: for, besides that it is all fruit to them when it makes them more humble, and takes away their sin, it makes them judge themselves before God for the sins they are guilty of, and weans them from the world, and breeds a greater desire of heaven, and the like fruits. Besides all these, this Text tells us of one commodity more, that is praise or thanks: it is an honourable thing, To suffer wrongfully: it wins them a great deal, not only of compassion, but also of reputation among men. As it makes the evil more hateful: so doth it procure love to him that suffers wrongfully. It is a virtue worthy thanks, yea, the coherence with the next verse, seemeth to import, that GOD will give him thanks that suffers wrong, if he endure it patiently: not that God is bound to do so, or that such suffering merits any such thanks of God; but God is so good and compassionate, and he likes this virtue so well, that he is pleased to crown this patience with that high degree of liking it. It is thank-worthy, not because it deserves thanks, but because it declares the party to be such and so worthy in God's gracious acceptation, that he will of his own grace yield him that encouragement.
Doct. 9. To suffer grief and wrong, is profitable: for, besides that it is all fruit to them when it makes them more humble, and takes away their sinne, it makes them iudge themselues before God for the sinnes they are guilty of, and weans them from the world, and breeds a greater desire of heauen, and the like fruits. Besides all these, this Text tels vs of one commodity more, that is praise or thanks: it is an honourable thing, To suffer wrongfully: it winnes them a great deale, not onely of compassion, but also of reputation among men. As it makes the euill more hatefull: so doth it procure loue to him that suffers wrongfully. It is a vertue worthy thanks, yea, the coherence with the next verse, seemeth to import, that GOD will giue him thanks that suffers wrong, if hee endure it patiently: not that God is bound to doo so, or that such suffering merits any such thanks of God; but God is so good and compassionate, and he likes this vertue so well, that he is pleased to crown this patience with that high degree of liking it. It is thank-worthy, not because it deserues thanks, but because it declares the party to be such and so worthy in God's gracious acceptation, that hee will of his owne grace yeeld him that encouragement.
Thus of the doctrines that may be particularly gathered out of the words of this verse.
Thus of the doctrines that may bee particularly gathered out of the words of this verse.
Before I leave the verse, there are divers things ⟨p. 750⟩to be considered of about Conscience. For, where this verse mentions conscience towards God, it giveth us occasion to think what that conscience should be, and to inform ourselves in divers things about it.
Before I leaue the verse, there are diuers things ⟨p. 750⟩to be considered of about Conscience. For, where this verse mentions conscience towards God, it giueth vs occasion to think what that conscience should be, and to inform ourselues in diuers things about it.
