Verse 18. _Servants, be subject to your masters with all feare, not only to the good and gentle, but also to the froward._ Verse 19. _For this is thank-worthy, if a man for conscience toward God endure griefe, suffering wrongfully._ Verse 20. _For what glory is it, if when ye be buffetted for your faults ye shall take it patiently? but if when ye doe well, and suffer for it, ye take it patiently, this is acceptable with God._ Verse 21. _For even hereunto were you called: because Christ also suffered for us, leaving us an example, that ye should follow his steps._ Verse 22. _Who did not sinne, neither was guile found in his mouth?_ Verse 23. _Who when he was reviled, reviled not againe; when hee suffered, he threatned not, but committed |himselfe| to him, that judgeth righteously._ Verse 24. _Who his owne selfe bare our sinnes in his owne body on the tree, that we being dead to sinnes, should live unto righteousnesse, by whose stripes ye were healed._ Verse 25. _For ye were as sheep going astray, but are now returned unto the shepheard and Bishop of your soules._ _The Analysis._ 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 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_ verse 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