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Verse 4.Yea, let God be true and euery man a lyar, as it is written, that thou maist be Iustified in thy words, and ouercome when thou art Iudged.
WHat is the drift and purpose of this Text?
It doth set foorth and extoll the con∣stancy of God in keeping his worde. Secondly, he doth confirme that which he had said, con∣cerning
the truth of God by the authority of Scripture, which he fetched from Psalme 51, 4, 5.
How is the truth and constancy of God set forth?
By the contrary, that is; by the vanity and false∣hood of men who are lyars. Secondly, by the authority of Scripture, out of the Psalm 51, (As it is written.)
In what sense is God said to be true?
First, because he is most faithfull in his word. Se∣condly, being the Author of all truth in his Creatures. Thirdly, infinitely hating all lyes and falshood in others.
Yea, but the good Angels are also endued with truth, and so are righteous men.
It is so, but God is true essentially, immutably, most perfectly, and infinitely: which truth he doth make appeare first in his promises of mercies: Secondly, in his threatnings of iudgements. Gods promises be true in a three-fold respect. First, of God who cannot lie. Second∣ly, of themselues, being al infallible truths. Thirdly, of the beleeuers, who obtaine them.
Yet he hath promised sundry mercies which he did ne∣uer performe, and threatned many iudgements which neuer came to passe.
Some of Gods promises are of things absolutely necessary to Saluation, these are most firme, as forgiue∣nesse of sinnes, the Holy Ghost, &c. Some of his promi∣ses are belonging to the well-fare of this life; as health, liberty, prosperity, these are made with exception of the Crosse, and vnder condition of obedience. As for his threatnings which haue not taken place, as to Eezekiah, and Ionas against Nineue, they are made with exception of repentance, either expressed or vnderstood, which being performed the euill was thereby remoued; as God purposed and meant, so declared and manifested by the euent.
What duties are heere taught vs?
Sundry things: First, we must endeuour to bee like vnto God in this property of his truth, being true as he
is true. Truth is a part of his Image, which wee must beare and expresse in our liues. Secondly, the truth of God is a good ground of our hope, that his promises shall be accomplished vnto vs, whatsoeuer tentations happen, yet we may still trust. Thirdly, when we heare Gods promises and his threatnings, wee must assure our selues that they will come to passe in their time, because hee is true who pronounceth them, who cannot deceiue nor be deceiued. Fourthly, it reproueth two sorts of per∣sons, the one sort which say they doe beleeue the promises, and yet feare not at all his threatnings; the other which doubt of his promises, yet beleeue his threatnings, it being the same true God who is Author of both.
In what sence is it said that all men are lyars?
That naturally as they are men, and vnregenerate by the spirit, they are lyars, not onely for the most part, but one and all. Secondly, men that are regenerate, are stil sub∣iect to lying, and doe sometimes fall into that sinne, as did Abraham, and Rebacca with her son Iacob.
In what doeth it appeare, that all men naturally are lyars?
First, in their inconstancy and often change of their purposes. Secondly, in speaking otherwise then they thinke. Thirdly, in doing towards men otherwise then they speake and promise. Fourthly, in breaking vowes and Couenants made to God. Lastly, in broaching of lyes in Doctrine, and in an aptnesse to receiue them, being prone to errors by corruption, as the water to run downe∣ward.
What vse was made of this point?
That no lye may be spoken vpon any pretence though it doe no harme, yea though it doe good, because it is con∣trary to Gods nature, and no euill is to be done that good may come of it. Secondly, that all men must mistrust themselues and keepe watch ouer themselues, being ready to slip into this vanity of lying. Thirdly, that we be wil∣ling to see and confesse this our infirmity, and that prayer be made to God to change vs and deliuer vs from deceite∣full
hearts and lying tongues, saying, Lord correct our ly∣ing hearts, and direct vs in truth. Fourthly, that all men ought to be humbled for their failing in this fault, and craue pardon of God through Christ: for as none can say he is free from lies, so God is ready to pardon repentant persons.
What is the Sum of this Scripture, which the Apo∣stle fetcheth out of the 51. Psalme?
That God wil be knowne to be iust both in his words and doings, whatsoeuer men do deeme and iudge of him.
What Sayings doth hee meane, whether his words of wrath and rebuke, or his words of promise & mercy?
Though God be most true, both in seuere threat∣nings and sweete promises; yet there hee meaneth the word of promise; and this made the Prophet to breake out into the commendation of Gods truth, euen the consideration of his owne falshood, and perfidious dea∣ling with God in his grosse sinnes, being compared with the mercy and faithfulnesse of God, in pardoning such a treacherous wretch, according to his promise. This also made the Prophet Dauid to confesse so frankely his crimes against himselfe, euen to this verie end, that hee might the better manifest the exceeding constancie of God, who instead of destroying him for his foule fault, did pardon and forgiue his sinne for his promise sake. And note that to be iustified here, can signifie no other, then to be accounted iust, or absolued from iniustice, & not to infuse the habite of Iustice.
How did the Apostle Paul fit this to his purpose?
Very well; for if the perfidie and vnbeleefe of men do serue for the better declaration of his truth, in forgiuing their iniquities (as in this example of Dauid,) then it is certaine which the Apostle faith; That mans vnbeleefe doth not make the truth of God to be voide: which remaineth true, notwithstanding men bee Ly∣ers.
What is meant heere by iudgement?
The chastisement of God for sinne, as in 1 Cor. 11, 32. 1 Pet. 4, 17.
Now ye haue expounded the words, tel what be the parts of this sentence?
Two: First, that God is iust or true in his pro∣mises. Secondly, that he is iust in his corrections: true, because he truly inflicteth threatned euils, though he be patient: iust, because he inflicteth due paine.
What learned we out of this former part?
That the sinnes which the elect fall into, though they deserue destruction, yet they serue to set forth and declare how mercifull and true God is in his couenant. For as in the dayes of Christ, many fell into sundry strange diseases, not onely or chiefly for their punish∣ment, but that he might haue occasion to shew forth his power; so in all times some fall into grosse sinnes, to the end, God may haue occasion to shew and vtter vnto his greater glory and praise, his constant loue and truth to∣wards his. Euen as a kinde and wise father, also a good and godly Prince, make their clemencies the more fa∣mous, by pardoning some grieuous faults of their Sub∣iects or Children. Example heereof, wee haue in Paul, whose blasphemy ministred vnto God occasion to ex∣presse his vnspeakable long suffering and kindnesse, 1. Tim. 1, 12. God would leaue Dauid and Paul, and many others to fall, not to kill them, but to make his grace more illustrious.
What were we taught from hence for our vse?
Sundry things. First, this let vs see the wonderful wisedome of God, who makes vs to know that hee can draw good out of euill. Secondly, it must serue to keepe such from despaire of pardon, as haue offended most greeuously. Thirdly it should make men warie how they easily offend such a gracious God.
In the other part of this sentence the wordt of Paul disagree from the words of Dauid, who speakes thus, that thou maist be pure when thou iudgest: reconcile them.
They disagree in shew, but not in sense; be∣cause if God bee pure in all his corrections of men for sinne, it must needs follow that he will ouercome, and haue the vpper hand, whensoeuer mē presume to iudge or censure him and his doings.
What is our Lesson from hence?
That the chastisement of sinners is most iust, whatsoeuer men thinke or speake. The reason whereof is, because God (being Iudge) can do no wrong. Se∣condly, because he correcteth not without a iust cause. Thirdly, his corrections are euer lesse then mens faults. Fourthly, he correcteth not so often as men sinne; nay, not one stripe for a thousand faults.
What vse of this?
It teacheth silence and patience vnder the crosse, whether our selues or others be corrected; because we cannot be discontent with our afflictions, but that we must controll the Iustice of God.