The Analysis.
That which the Apostle had before proposed concerning the practise of piety, he doth there perswade them unto by an argument taken, 1. from the effect thereof, that by this meanes men are freed and delivered from those harmes, which the wicked seek occasion to bring upon them, v. 13. 2. From the happinesse adjoyned, because no afflictions that are suffered for righteousnesse and godlinesse sake, are able to exclude that, verse 14. at the beginning. 3. He shewes the right manner of undergoing afflictions, so that happinesse may follow thereupon, which consists 1. in the laying aside of that feare and perturbation, which usually mens mindes are troubled with in their afflictions, in these words, be not afraid of their terrour. 2. In that confidence and relyance of our hearts upon God, whereby his name is sanctified, and by vertue whereof that immoderate feare may be laid aside. And this confidence is set forth by its proper effect, which consists in couragious and ready confession of the faith; of which confession he sets downe two properties, namely, meekenesse and feare or reverence, and moreover he shewes the helping and preserving cause thereof, namely, a good conscience, and the effect also which it will worke in others, verse 16. to wit, that it will make their enemies with shame to leave off their speaking evill of them.
But here-hence ariseth a question.
Quest. How can this be made good, which the Apostle saith, that no man shall harme the godly? Verse 13.
Answer 1. Because the nature of godlinesse and goodnesse tends thereunto, to winne the minds of all men, and to take off all ill-will.
2. Because often times also it hath this effect, that taking away all pretence and occasion of unrighteousnesse, it doth in some measure mollifie the enemies minds, except they be quite and cleane savage and furiously mad.
3. Because nemo propriè læditur nisi à seipso, no body is properly hurt but by himselfe and his own fault; he therefore that escheweth evill and doeth good, cannot properly be said to
