A17384:3127
A commentary
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.