This place is notable, and containeth very necessary consolation: for such is the perversity of men in refusing or contemning the word of GOD, that the certainty thereof should often come into question, except it came to our remembrance that the trueth of God dependeth not upon mans verity. But how agreeth this with that was said immediately before, namely, that the faith of men which may receive the promise,1 is required that the promise of GOD might be effectual? For faith is contrary unto lying. It seemeth to be an hard question, yet it is easily resolved: to wit, that the Lord by the lies of men, (which otherwise are hinderances unto his trueth) will yet find unto him self a way where there is no way, that he may overcome,2 by ⟨image 46⟩correcting in his elect that incredulity is grafted in our nature, and by subjecting into his obedience such as do seem to be unruly. Finally now the disputation is of the corruption of nature, and nor of the grace of God, which is the remedy of the said corruption. That thou mightest be justified. The meaning is, it is so far off that the truth of God should be destroyed by our lie and unfaithfulness,3 that thereby it is made more apparent and manifest, As David testifieth saying, that therefore because he was a sinner, God was alway a just, and righteous judge, what soever he decreed against him: and that he should overcome all the reproaches of the wicked, which would murmur against his righteousness.4 By the sayings of God. David understandeth judgements which he bringeth forth against us. For whereas they commonly expound it of the promises, that is too much wrested. Therefore this particle that, is not only final, neither noteth a consequence far fetched, but is of as much value as an illation, Inferring or bringing in, to this sense: I have sinned against thee, therefore thou mayest by right punish me. And that Paul hath alleged the place of David in his proper and natural sense the objection added a little after doth prove, how shall the righteousness of God abide perfect, if our iniquity set it forth? For in vain (as I have partly showed a little before) and out of season should Paul stay the readers upon this doubt, except David did understand that God by his wonderful providence doeth get praise unto his righteousness,5 even out of the iniquities of men.
This place is notable, and conteyneth verye necessarye consolation: for suche is the peruersitie of menne in refusing or contemning the worde of GOD, that the certainty thereof shoulde often come into questiō, except it came to our remembrance that the trueth of God dependeth not vppon mans veritye. But howe agreeth this with that was sayde immediatelye before, namelye, that the faith of men whiche may receyue the promise,1 is required that the promise of GOD might bee effectuall? For fayth is contrarye vnto lyinge. It seemeth to bee an harde question, yet it is easily resolued: to witte, that the Lorde by the lyes of men, (whiche otherwise are hynderaunces vnto his trueth) will yet fynde vnto him selfe a waye where there is no waye, that hee may ouercome,2 by ⟨image 46⟩correcting in his elect that incredulitie is graffed in our nature, and by subiecting into his obedience suche as doe seeme to bee vnruly. Finally nowe the disputation is of the corruption of nature, and nor of the grace of God, which is the remedy of the said corruption. That thou mightest be iustified. The meaning is, it is so farre off that the truth of God should be destroyed by our lie and vnfaithfulnesse,3 that thereby it is made more apparant and manifest, As Dauid testifieth saying, that therefore because hee was a sinner, God was alwaye a iust, and righteous iudge, what soeuer he decreed against him: and that he shoulde ouercome all the reproches of the wicked, which would murmure against his righteousnesse.4 By the sayinges of God. Dauid vnderstandeth iudgementes which he bringeth foorth against vs. For whereas they commonly expound it of the promises, that is too muche wrested. Therefore this particle that, is not only finall, neither noteth a consequence farre fetched, but is of as much value as an illation, Inferring or bringing in, to this sence: I haue sinned against thee, therefore thou maist by right punish me. And that Paul hath alleadged the place of Dauid in his proper and naturall sence the obiection added a little after doth proue, how shall the righteousnesse of God abyde perfect, if our iniquity sette it foorth? For in vayne (as I haue partly shewed a little before) and out of season should Paule stay the readers vpon this doubt, except Dauid did vnderstand that God by his wonderfull prouidence doeth get prayse vnto his righteousnesse,5
- 1Objection.Obiection.
- 2Answer.Answeare.
- 3Psal. 51.•.
- 4By sayings are meant judgements.By sayings are meant iudgementes.
- 5Though the iniquities of men by their own nature serve to the dishonour of God & subversion of his truth: Yet by his wonderful providence he getteth unto himself glory thence, and thereby establisheth his trueth.Though the iniquities of men by their owne nature serue to the dishonour of God & subuersion of his truth: Yet by his wonderfull prouidence he getteth vnto himselfe glorie thence, and therby establisheth his trueth.
