“A God of truth.” Strange it is that his majesty is pleased to clothe himself with so many titles and names for us. He considers what our necessity is, and accordingly expresses his own name. I think nothing doth more hold forth the unbelief of men, and atheism of our hearts, than the many several titles that God takes in scripture. There is a necessity of a multitude of them, to make us take up God; because we staying upon a general notion of God, rather frame in our imaginations an idol than the true God. As there is nothing doth more lively represent the unbelief of our hearts, than the multitude of promises; men that consider such frequent repetitions of one thing in scripture, so many divers expressions of one God, may retire into their own hearts, and find the cause of it, even the necessity of it. But while we look so slightly on these, we must judge it superfluous and vain. Needed there any more to be said, but, “I am your God, I am God,” if our spirits were not so far degenerated unto atheism and unbelief? Certainly that word Jehovah holds forth more to angels than all the inculcated names and titles of God to us, because we are dull and slow of heart. Therefore wonder at these two when ye read the scriptures, God's condescendency to us, and our atheism and unbelief of him: they are both mysteries, and exceeding broad. There is not a name of God, but it gives us a name, and that of reproach and dishonour, so that for every one, some evil may be written down. And it is to this purpose Moses draws them out in length, that in the glass of his glorious name, the people might behold their own ugly face. This name is clear, “he is a God of truth,” not only a true God, but truth itself: to note his excellency and eminency in it. It is Christ's name, “I am the truth,” the substantial truth, in whom all the promises are truth, “are yea and amen.” His truth is his faithfulness in performing his promises, and doing what his mouth hath spoken: and this is established “in the very heavens,” Psal. lxxxix. 2. His everlasting purpose is in heaven where he dwells; and if any man can ascend up to heaven, if any creature can break through the clouds, then may his truth be shaken. His word comes down among men; nay, but the foundation of it is in heaven, and there is his purpose established; and therefore, there is nothing done in time can impair or [pg 372] hinder it. Ye think this world very sure, the earth hangs unmoveable, though it hang upon nothing. All the tumults, confusions, and reels which have been in the world have never moved it to the one side. Heaven goeth about in one tenour perpetually, keeping still the same distance. Nay, but his truth is more established than so. Heaven and earth depend but upon a word of command, he hath said, “Let it be so,” and so it is. Nay, but his word is more established. Of it saith Christ, one jot or tittle of it cannot fail, though heaven and earth should fail. He may change his commands as he pleases, but he may not change his promise, this puts an obligation on him, as he is faithful and true, to perform it, and when an oath is superadded, O how immutable are these two!—when he promises in his truth and swears in his holiness. Is there any power in heaven and earth can break that double cord? Matth. v. 18, Heb. vi. 18. There is no name of God but it is comfortable to some, and as terrible to others. What comfort is it to a godly man that trusts in his word, he is a God of truth! An honest man's word is much, his oath is more. What shall his word be who is a God of truth? Though all men should be liars, yet God is true. Ye who have ventured your souls on his word, ye have an unspeakable advantage, his truth endures for ever, and it is established in the heavens, the ground of it is without beginning, the end of it without end. Ye are more sure than the frame of heaven and earth, for all these shall wax old as a garment. We speak of a naked word of truth, indeed it is no naked word that is God's word. His works of providence, and his dispensation to you, is a naked and bare foundation, nay, a sandy foundation, and ye who lean so much to them, is it any wonder ye so often shake and waver? All other grounds beside the word are uncertain, unstable, this only endures for ever. The creature's goodness and perfection is but as the grass, and the flower of the field. Venture not much on your dispositions and frames, thou knowest not what a day may bring forth, but his truth is to all generations, and it is well tried as gold seven times,—all generations have tried it and found it better than pure gold. His dispensations are arbitrary—no rule to you. He loveth to declare his sovereignty here and to expatiate in the creature's sight beyond its conceiving, but he hath limited himself in his word and come down to us, and laid bonds on himself. Will he then untie them for us? Give him liberty where he loves it, take him bound where be binds himself. How may God expostulate with this generation, as those of little faith? “How long shall I be with you?” saith Christ. How long will Christians tempt the Lord in seeking signs, and will not rest upon his only word and promises? “O adulterous generation, how long shall I be with you and ye will not believe?” Is it not righteousness in him, either to give you no sign at all, or to give you a sign darker than the thing itself, as he did to the Pharisees? Ye will give credit to a man's word, and will ye not believe God's? An honest man will get more trust of us, than the true and living God! Shall he not be offended with this? We declare it unto you, that he is truth itself, and will not fail in his promise, let that be your castle and refuge to enter into. Mercy and truth are two sweet companions to go along with you in your pilgrimage. David prayed for them Psal. lxi. 7. “O prepare thy mercy and truth to preserve me.” Who will not be safe within these everlasting arms? What power can break through them? And this he promised to himself, (Psal. lvii. 3.) God shall send them out. Mercy made so many precious promises, and truth keeps them. Mercy is the fountain and source of all our consolation, and truth and faithfulness convey it to us, and keep it for us. It is these two that go before his face when he sits on a throne of majesty, and makes himself accessible to sinners (Psalm lxxxix. 14,) and so they are the pathway he walks in towards those who seek him, Psalm xxv. 10.
But this sweet and precious name, that is as ointment poured forth to those who love him, how doth it smell of death to those who walk contrary to him? “He is a God of truth” to execute his threatenings on those who despise his commands, and though ye flatter yourselves in your own eyes, and cry, “Peace, peace,” even though ye walk in the imagination of your own heart, yet certainly “he is a God of truth.” I pray you read that sad and weighty word, that will be like a millstone about many men's necks to sink them in hell, Deut. xxix. 20, 21, ye who “add drunkenness to thirst,” whose rule of walking is your own lust, and whatsoever pleaseth [pg 373] you, without respect of his commands, and yet flatter yourselves with a dream of peace, know this for a truth, “the Lord will not spare thee, he that made thee will not have mercy on thee. His jealousy will smoke against thee, and all the curses written in this book shall be upon thee, and thy name shall be blotted out from under heaven.” It was unbelief of God's threatening that first ruined man, it is this still that keeps so many from the remedy, and makes their misery irrecoverable. The serpent brought them to this question, “Hath God said ye shall die.” And then presently the question entertained becometh a conclusion, Ye shall not surely die. Thus ye see how the liar, from the beginning, was contrary to the God of truth, and he murdered us by lying of that God of truth, and it is the same that shuts out all hope of remedy. Ye do not as yet believe and consider that curse that was pronounced against Adam, but is now also inflicted upon us, therefore, there is no solid belief can be of the promises of the gospel, and ye who think ye believe the gospel, do but indeed fancy it, except ye have considered the true curse of God on all flesh. But if any man have set to his seal that God is true in his threatening, and subscribed unto the law, then, I beseech you, add not the unbelief of the gospel unto your former disobedience. He is “a God of truth,” in promises and threatenings. It is strange how untoward and froward we are,—a perverse generation. We do not believe his threatenings, but fancy we receive his promises, or else, believing his threatenings we question his promises. But know this for a truth, his last word is more weighty, and the unbelief of it is most dangerous. Ye have not kept his commands, and so the curse is come upon you? Do ye believe that? If ye do, then the gospel speaks unto you, the God of truth hath one word more, “He that believes shall be saved,” notwithstanding of all his breaking of the law. If ye do not set your seal to this also, then ye say he is not a God of truth, ye say he is a liar. And as for you who have committed your souls to him, as to a faithful keeper, and acquiesced unto his word of promise for salvation, think how unsuitable it is for you to distrust him in other lesser things. Ye have the promise of this life, whoever hath the promises of the life to come. Therefore do not make him a liar in these. He is “a God of truth,” and will let you want no good thing. “Say to the righteous, it shall be well with him, whatever be.” Let heaven and earth mix through other, yet ye may be as mount Sion unmoved in the midst of many floods, because of the promises.
“Without iniquity.” Who doubts of that, say ye? What needs this be added? Who charges him with iniquity or sin? Nay, but stay and consider, and you shall find great weight in this. It is true, none dare charge him openly, or speak in express terms against his holiness, yet, if we judge of our own and other's practices and dispositions, as the Lord useth to construct of them, if we resolve our murmurings, impatience, self absolutions, and excuses to hold off convictions, into plain language, if we would translate them into a scripture style, certainly it will be found that the most part of men, if not all, use to impute iniquity to God, and accuse him rather than take with accusations laid against themselves. And therefore the Lord useth to go to law with his people. He who is the judge of the world, that cannot do unrighteousness, he who is the potter, and we all the clay, yet he so far condescends to us for convincing us, as sometimes to refer the controversy between him and his people to other creatures, as Micah vi. 2. He calls the mountains and the foundations of the earth to judge between him and his people, and sometimes he appeals unto their own consciences and is content, though judge, to stand and be judged by those who were guilty, as ver. 3 and Jer. ii. ver. 5, and 31. All this supposes, that when the Lord would endeavour to convince them of iniquity, they did rather recriminate, and took not with their own faults. This is a truth generally acknowledged by all, “He who is the judge of the world doth no iniquity,” but O! that ye considered it, till the meditation of it were engraven on your spirits, the seal of God's holiness, that ye might fear before him, and never call him to account for his matters. Who can say, I have purged my heart from iniquity? Among men the holiest are defiled with it, and so are all their actions. But here is one that ye may give him an implicit faith so to speak, he is “a God of truth,” and can speak no lie, he does no iniquity, and cannot do wrong to any man. Would there be so much impatience amongst you, and fretting against his dispensations, if ye believed this solidly? [pg 374] Would ye repine against his holy and just ways, were it not to charge God with iniquity? Your murmuring and grudging at his dispensations is with child of blasphemies, and he who can search the reins sees it, and constructs so of it. You say by interpretation, that if ye had the government of your own matters, or of kingdoms, ye would order them better than he doth. How difficult a thing is it to persuade men to take with their own iniquity! O how many excuses and pretences, how many extenuations are used that this conviction may not pierce deeply! But all this speaks so much blasphemy,—that iniquity is in God. Ye cannot take with your own iniquities, but ye charge his Majesty with iniquity.
“Just and right is he.” Is this any new thing? Was it not said already, that he is “without uniquity, and his ways judgment?” But, alas! how ignorant are we of God, and slow of heart to conceive of him as he is, therefore is there “line upon line, and precept upon precept,” and name upon name, if it be possible, that at length we may apprehend God as he is. Alas! our knowledge is but ignorance, our light darkness, while it is shut up in the corner of our mind, and shines not into the heart, and hath no influence on our practice. And the truth is, the belief of divine truths is almost no more but a not contradicting them, we do not seriously think of them as either to consent to them, or deny them. Is there any consideration amongst us now of God's justice and righteousness, though it be frequently spoken of? And what advantage shall we have if ye do not consider them? O how hard is it to persuade men's hearts of this, that God is just, and will by no means acquit the guilty? There are so many delusions drunk in in men's hearts, contrary to his truth. “Let no man deceive you,” “be not deceived” with vain words, “know ye not,” saith our apostle. These are strange prefaces. Would ye not think the point of truth subtile that there needed so much prefacing unto it? and yet what is it? Even that which all men grant,—God's wrath comes on the children of disobedience, but, alas! few men consider, but deceive themselves with dreams of escaping it. Though men know it, yet they know it not, for they walk as if they knew no such thing.
Always however this is of little moment to affect our spirits now, yet in the day that God shall set your iniquities before your face, and set his justice also before your eyes. O how sad and serious a thing will it be then! If these two verses were engraven on our hearts,—God's justice and holiness, our corruption and vileness,—I think there would be other thoughts among us than there are.
Sermon IV.
Deut. xxxii. 5.—“They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation.”
We doubt this people would take well with such a description of themselves as Moses gives. It might seem strange to us, that God should have chosen such a people out of all the nations of the earth, and they to be so rebellious and perverse, if our own experience did not teach us how free his choice is, and how long-suffering he is, and constant in his choice. His people are called to a conformity with himself, “Be ye holy, for I am holy,” (Lev. chap. xix. and xx.) and to a deformity and separation from the rest of the world in their conversation, from whom God had separated them in profession and privileges, Lev. xviii. 24. But behold what unlikeness there is between God and his people. If ye were to paint out to the life a heathen people, you needed no other image or pattern to copy at but this same description of this people. It is this that makes Moses in the preface turn to the heavens and earth, and call them to hear his song, and Isaiah begins his preaching thus, “Hear, O heavens, and give ear, O earth, &c.” A strange thing it must be, that senseless creatures are called to wonder at. It must surpass all the wonders and prodigies of nature and art. And what is that? “I have nourished and brought up children, and they have rebelled against me,” &c. If we consider what this people seemed once to be, and thought themselves to be, we may easily know how they corrupted themselves. If ye look [pg 375] on them at one time, (Exod. xix. 8, Deut. v. 27,) ye would call them children. There was never a fairer undertaking of obedience than this, “All that the Lord hath spoken we will do,” so that the Lord commends them for speaking well, verse 28, “They have well said all that they have spoken,” verse 29, “O that there were such an heart in them!” But compare all this people's practice with this profession, and you shall find it exceeding contrary; they indeed corrupted themselves, though they got warning to take heed of it. “Take ye therefore good heed unto yourselves, lest ye corrupt yourselves,” Deut. iv. 15, 16. But alas, it was within them that destroyed them; there was not such a heart in them as to hear and obey, but they undertake, being ignorant of their own deceitful hearts, which were desperately wicked. And therefore, behold what corruption ensued and followed upon such a professed resolution. They never sooner promised obedience, but they disobeyed; they did abominable works, and did no good, and this is to corrupt their way, Psalm xiv. 1, &c. We need not instance this longer in this people, we ourselves are a sufficient proof of it. We may make this song our own, “we have corrupted ourselves.” Once we had a fair show of zeal for God, of love and desire of reformation of life, many solemn undertakings were that we should amend our ways and doings, but what is the fruit of all? Alas, we have corrupted ourselves more than they. Israel promised, but we vowed and swore to the Most High, reformation and amendment of life in our conversations and callings. Lay this rule to our practices, and are we not a perverse and crooked generation? Oh! that we were more affected with our corruptions, and were more sensible of them, then we could not choose but mourn for our own and the land's departing from God. Did not every man vow and swear to the most high God to endeavour reformation of his life, even a personal reformation?[265] But [pg 376] alas, where is it? “He that is filthy” is “filthy still.” Nay, which is worse, the evil man waxeth worse and worse. There is a great noise of a public reformation of ordinances and worship, but alas, the deformation of life and practice outcries all that noise. Nay, certainly all that is done in the public, must come to no account before God since our practices outcry it. Public reformation is abomination, where personal corruptions do not cease. This made the Jews' solemn days hateful, their hands were “full of blood.” Isa. i. 15. All that ye have spent on the public will never be reckoned, since ye will not consecrate your lives to God, will not give your lusts up to him. Ye are his enemies in the mean time, though you account yourselves religion's friends. I beseech you consider your ways. Would any of us have thought to have seen such profanity, mocking of godliness, and ignorance in Scotland in so short a time? Nay, it is to be feared that the day is not far off, when ye will corrupt yourselves, and do abominable things, yea, defile yourselves as ill as the nations that know not God.