Here the Apostle makes a special exhortation about the duty of servants to their masters: and this duty he doth 1. As it were define by a special kind of subjection wherein it consists. Be subject with all fear. 2. He doth illustrate it by a distribution of the object, or the masters, to whom this subjection is due; not only to the good and gentle, but also to the froward. 3. He proves that this subjection is to be made to both sorts, by an argument taken from the adjuncts thereof, grace and glory, that is, Gods praising and approving of it, which accompanies the subjection that is made unto wicked masters verse 19. For this is thank-worthy. The reason of which consequence ⟨p. 61⟩is set forth. 1. By a description of that subjection which is due unto wicked Masters, to wit, that it is a patient suffering of wrong for conscience towards God v. 19. 2. By a comparison that is made betwixt those that suffer justly, and those that suffer unjustly, which he shows to be unlike, in that the former can look for no glory from their sufferings, but the latter may expect great glory, verse 20. In the second place, he proves the same duty from that relation which ariseth from our general calling, because we are thereunto called, that we should patiently suffer the injuries of the world: and this he confirms by the example of Christ; to whose imitation we are called: for he shows two ends of the suffering of Christ; one was to dye for us, that is, to expiate our sins, which is the primary end. The other was, to leave us an example to imitate. verse 21. which is the secondary end. Now a special part of this secondary end was, that when he was without sin v. 22. Yet he patiently suffered all kinds of reproaches and afflictions, v. 23. And the primary end of Christs sufferings, which was to redeem us from sin, is upon this occasion also declared v. 24. 25. Because therehence also may be drawn a powerful argument, to persuade us to imitate Christ in doing righteously, and suffering unjustly: And this is declared, 1. From the nature of Christs death, that it was a sacrifice for our sins to take away the guilt of them; 2. From the end of this propitiation, which is the death of sin, and the life of righteousness.
HEre the Apostle makes a speciall exhortation about the duty of servants to their masters: and this duty he doth 1. As it were define by a speciall kind of subjection wherein it consists. Be subject with all feare. 2. He doth illustrate it by a distribution of the object, or the masters, to whom this subjection is due; not only to the good and gentle, but also to the froward. 3. He proves that this subjection is to be made to both sorts, by an argument taken from the adjuncts thereof, grace and glory, that is, Gods praising and approving of it, which accompanies the subjection that is made unto wicked masters verse 19. For this is thank-worthy. The reason of which consequence ⟨p. 61⟩is set forth. 1. By a description of that subjection which is due unto wicked Masters, to wit, that it is a patient suffering of wrong for conscience towards God v. 19. 2. By a comparison that is made betwixt those that suffer justly, and those that suffer unjustly, which he shewes to be unlike, in that the former can looke for no glory from their sufferings, but the latter may expect great glory, verse 20. In the second place, he proves the same duty from that relation which ariseth from our generall calling, because we are thereunto called, that we should patiently suffer the injuries of the world: and this he confirmes by the example of Christ; to whose imitation we are called: for he shewes two ends of the suffering of Christ; one was to dye for us, that is, to expiate our sinnes, which is the primary end. The other was, to leave us an example to imitate. verse 21. which is the secondary end. Now a speciall part of this secondary end was, that when he was without sinne v. 22. Yet he patiently suffered all kinds of reproach•s and afflictions, v. 23. And the primary end of Christs sufferings, which was to redeeme us from sin, is upon this occasion also declared v. 24. 25. Because therehence also may be drawne a powerfull argument, to perswade us to imitate Christ in doing righteously, and suffering unjustly: And this is declared, 1. From the nature of Christs death, that it was a sacrifice for our sins to take away the guilt of them; 2. From the end of this propitiation, which is the death of sinne, and the life of righteousnesse.
