The Attributes of God Unfolded and Applied, Sermon 6
Of the Truth of God.
Pſalme 100. Verſe the laſt.
For the Lord is good, his mercy is everlaſting: And his truth endureth to all generations.
WE are come now to the third property, mentioned in this Text; the ſixth in order of the communicable attributes of God. And this truth indureth to all generations. In handling of which, I purpoſe to keepe my ſelfe to thoſe three propoſitions, or rules, which I have obſerved in the other five, that have beene ſpoken off.
This word (Truth) hath diverſe acceptations, and no marvell; for in the originall Hebrew, there are more words then one, rendered in our engliſh tongue by this word Truth. The uſual word in the Bible which ſignifies truth, is Koſht or Keſhet: foreignBut the word here uſed is Emunatho, by reaſon of the pronoune affix. His truth it is. It comes from the ſame roote that that common word among us doth, viz. Amen. Which in the forme Niphal, ſignifieth to be true, firme or ſtable. And here in my text it denotes the truth, firmneſs and faithfulneſs of God, as ye ſhall (God-willing) hereafter heare.
Truth, Generally ſignifieth the conformity of any thing, with its meaſure or rule, according to which it ought to be formed or made: as true Gold, true Silver, true Water;Veritas eſt conformitas ſeu adaequatio rei ad miſſam, Vig. gra. p. 8. becauſe it is conformable according to its kind, and agreeable to the appointed proportion or allay; and is not falſe. The meaſure of each created thing, is that which is ſomtimes called an Idea: to wit, the divine conception of God, in himſelfe of each thing, according to which as a rule, by vertue of this conception of his, he gave being in time. For in the wiſdome of God, from everlaſting hath the form of every thing not only ſpecifically (from the higheſt Seraphim to the loweſt Ant) but in their particular individuum's. If a creature ſhould be otherwiſe,Ʋeritas eſt proprietas entis creati ſicut & bonitas Leſſ. then is ſo conceived in the mind of God, it ſhould not be true, but falſe. And as each thing is ſaid to be true, by its conformity to its exemplary cauſe; ſo to be good by its agreement unto its finall cauſe. And therefore we ſay truth is one, although goodnes be manifold, as there are many ends ſubordinate one to another: yet nevertheleſſe there is but one utmoſt end, and in that regard but one goodnes neither. There is nothing which God hath made concerning which we may ſay,Natura nihil fecit fruſtra. it is good for nothing. For what the heathens according to their skill, ſay of nature, that it made nothing in vain; we may much more truly ſay of God. It is agreed upon in the Church of Chriſt, that God made all things, and all perſons in particular, for certain ends whereby he may be glorified. So Solomon ſaith,Prov. 16.4 The Lord hath made all things for himſelfe; yea, even the wicked for the day of evill. And look as a thing ſerves more to declare the excellencies of God; ſo it is ſaid to have in it more goodneſſe. Take all the jewells in the world, they have not in them that goodnes in a true conſideration that hath one blade of graſſe, which hath life, though of the loweſt ſort, yet it hath life. Graſſe and plants, not ſo good as ſenſitives that have a better kind of life. Lions and Eagles nothing comparable to the pooreſt man. And (to ſpeake in the words of Chryſoſtome) Take all the men in the world, and they are not worth one Saint or gracious ſoule, though never ſo meane in regard of outwards. And what's the reaſon of this, ſurely becauſe they are they by whom God attaines his end of making the world; and from them alone hath his glory in the world. And therefore I conclude, the righteous is more excellent then his neighbour. Duae proprietates entis verum & bonum.There is a greater goodnes, better a greater conformity to the end of being.
Ye ſee the two poſitive properties of an entitie; the trueth of it, and the goodnes of it. But it may be demanded, whether onenes or unitie be not another propertie of an entitie or being? To which I anſwer, No. Becauſe the oneneſſe of a thing, addes nothing unto the being of that thing;Unitas ſuprà rationem entis nihil dicit niſi diviſionis negationem. Leſſ. veritas uniuſcujuſque rei eſt proprietas ſui eſſe, Avicen. & vigue. Grav. Inſtituit. f. 8. neither doth it affirme any thing, ſave oneneſſe which is a negation of diviſion. For that which is one, is a thing undivided, & divided from all other things: And therefore hath no place among properties: But I haſten from theſe notions leſt I ſhould offend the judicious: I have ſpoken of the property of goodnes, as it is attributed to God, and now to ſpeak of truth; though this be not that acceptation of the word, which I purpoſe moſt to inſiſt upon. Yet take this by the way. Our God is a true God, that is, he is truly God. But here it may be objected, if truth be a conformity of a being unto its rule: or as Auguſtine ſaith, a true ſimilitude of the beginning, which is without any diſſimilitude: what rule is there for God to be conformed unto? To which I anſwer. Truth as it is (in this firſt acceptation) attributed to God, is not in him a conformity of being, to a rule or pattern, (for then God ſhould not be eternall,Veritas eſt vera ſimilitudo principii, quae ſine ulla diſſimilitudine eſt. Aug. de vera religione. and ſomething ſhould be before God, according to which his entitie being conforme, ſhould make him a true God:) but in this, that his nature is ſuch as that it ought to be, the exemplary cauſe and meaſure of all things. This being of God then is veritas fundamentalis (as the Schoolmen call it.) In this ſence he is the true God, and there is no other beſides him. Iſaiah 45.22. I am God, and there is none elſe. This ſhewes the falſenes of all other Gods, and of all other religions. Zeph. 2.11. The Lord threatens Idolaters, to famiſh all their gods. Jehovah the true God will make hungry falſe gods. For his truth endureth for ever; neither can his true being ceaſe: nor his meate whereupon he liveth be taken from him. But ye will ſay, what meaneſt this?What meat God eateth? What meat is that which God which is a Spirit eateth? To which I anſwer. God is Holy and liveth in ſeeking his own honour, which none can take from him, though thouſands go about it. He is a jealous God, and his honour he will not give to another. And therefore although ſuch as deny the true God his due honor and worſhip, do what they can to famiſh him; yet it is impoſſible, he will live and be glorified in deſpight of men and Devils. It is true of all other dunghill gods, God will famiſh them: for when the word comes to be preached among nations, it turnes them from falſe gods to worſhip the living God: and ſo God is ſaid to famiſh falſe gods. As take all the religions that ever have beene in the world, beſides that which we profeſſe; take all the gods that have beene ſet up by others, before or ſince Chriſt; they are all famiſhed and even their own worſhippers and writers have ſaid enough to make them vaine and rediculous. But our God, the God of Chriſtians is the true God. When things come to looſe their eſteeme, their leaneſſe riſeth up and they goe downe: As it is with man, his leanneſſe may be ſaid to riſe when his credit fals. But what an horrible ſinne is this to go about to ſtarve God; as all they do, that do deny unto him due honour and worſhip? But who do ſo? Sirs, I will ſpeake no more of the gods of the Gentiles; thoſe dead vanities are long agone exploded: nor of the abſurd religion of Mahomet with his barbarous Alcoron ſo full of non-ſence. Nay I can ſcarſe afford a looke to Rome, in thoſe things wherein we have left them; for our difference is only about what men have added. But O ye Proteſtants that are taught to know and worſhip the true God, and live under the profeſſion of the true religion: to you I have ſomthing to ſay of great concerment. Are not ſome of you profane and ſuperſtitious, and very ignorant of this true God, which we preach unto you? Nay are not moſt of your miniſters (at leaſt round about us) ſuch? What meaneth elſe, ſuch hunting after benefices, ſuch chopping of places, ſuch doings about preferment and the world? And then no marvell people generally are ſo cold, formall, perfunctory and ſuperſtitious in worſhip; and ſo vain, looſe, worldly, and profane in their converſation.
Now I beſeech you all, conſider whether it be anſwerable to the true worſhip of the true God (which ye profeſſe to be willing to know and practiſe) to be careleſſe of worſhip preſcribed by Chriſt, ſuperſtitiouſly zealous about additions and inventions of men; and looſe and worldly in converſation and carriage. Well I will not ſay much. We ſhould cleave to this God whoſe truth endureth to all generations, even in this firſt ſence, that he is true and not falſ. And therefore all that prophane, worldly and ſuperſtitious people make their god; and love, honour, eſteeme and truſt unto; ſhall be dealt withall as the gods of Aegypt, Exod. 12.12. And againſt all the gods of Aegypt, I will execute judgement: I am the Lord. Let a good principle therefore be laid and then though religion, and peace, and proſperity, ſhould not walke in one path (as yet by the goodnes of God they do;) yet ye will cleave to the true God. But though ye have all outward happineſſe, much of the word and of the earth, which is ſo much deſired and eſteemed: yet if ye have not much earth ſpoken off, Marke 4.5. If ye want roote; ye will at laſt come to nothing. Yea, This true God will famiſh all your gods that ye have truſted too, and make their leanneſſe to ariſe, and take away the honour and credit which was given and to your forms and formall blind guides. And this is done already according to the propheſy Malachy. 2.9. Therefore have I alſo made you contemptible and baſe before all the people, Mr. Greenhill on Ezekiel 1. part p. 47.according as ye have not kept my waies, but have been partiall in the law. I confeſſe it is the portion of the Prophets and Miniſters of God, to be derided and ſcorned. Yea not only in Babilon, but in Iſrael (as godly preacher yet living obſerves, ſpeaking of thoſe words out of Iſaiah 8.18. I and my children are for ſignes and wonders in Iſrael; yea, not only ſo, but to be made the filth of the world and off-ſcouring of all things to this day. 1 Cor. 4.13. Men get up all every where, on every ſide, ſo the word carries it. The men of the world (ſaith mine Author) were like unto a man that raked every where to get a basket of filth,foreign. dirt and dung to throw in ſome ones face; ſo they ſcrape in the doctrines, lives and paſſages of the ſervants of God, do catch all advantages, do ſeek every where, to pick up ſomething, that they may have wherewithall to upbraid, reproach and revile them: We have experience of the truth hereof daily. We have plenty of theſe Chanel-ſcrapers and dirt-throwers: yea ſome of them Miniſters at leaſt ſo called and accounted, have learned of Zedekiah to ſmite Michajah, 1 King. 22.24.&c. But yet alas! Have not we our ſelves beene perfidious to God and men, and gone about to rob him of thoſe ſouls, which he ſent us to get into him? I am loath to ſay what I know and obſerve; only pray you to read, Iſaiah 9.16. For the leaders of this people cauſe them to erre, and they that are ledde of them are deſtroyed. We may not therefore wonder that our leaneſſe doth ſo ariſe: If we go about to famiſh God, God will famiſh us. And (to make an end of this point,) let all know, that if they give that love, truſt, reſpect and honour which is due to God unto creatures, which he hath made, and love the world and the things that are in the world; it is a ſigne they have not received this anointing, which teacheth us to know the true God, &c. Which to do is life eternall. And while the men of the world brag that they have friends, wealth, riches and honour; Let the people of God, give God his meat and honour him, and ſay we have a God: Even as the ſtory goes of the French Herauld, when the many titles of the King of Spaine were reckoned up (which indeed were many:) He cauſes theſe words King of France to be ſaid over and over as often; intimating thereby, that one France was better then all thoſe petty Kingdomes and Lordſhipps; and (that) (one) title more honourable. So we ſee David ſtarving and famiſhing all the gods. Pſal. 4.7. Thou haſt put gladneſſe in my heart, more then in the time that their corne and their wine increaſed. Thus he makes the leanneſſe of the gods of worldlings and fooliſh people (that know not the true God) to appeare. And ſo much for the firſt acceptation of the word True, and the application of it to Jehovah, who is the only true God, and that fundamentally without conformity to a rule.
But neither the word in my Text uſed (Emunatho) nor the ſcope of the place, nor indeed the ſubject I intend in my deſcourſe; is for this acceptation of the word truth. Therefore we muſt ſeeke another. Therefore, Secondly, (leaving this object and fundamentall verity, this cheif intelligible, among all intelligibles, the firſt & ſupream meaſure of all meaſurables; in whom every intelligible and meaſurable, is moſt eminently contained, as in the bottomleſſe depth of all truth, and the firſt determinating and modifying rule of all things:) We have another truth, to wit, formall truth. This is the conformity of knowledge, with the object, as with its meaſure, when a thing is judged ſuch as indeed it is: when our knowledge obtaines its object, this is truth. This truth alſo is attributed to God, whoſe knowledge attaines it due object, and his wiſdom infinitely ſurpaſſeth all created wiſdome. The Lord knoweth the thoughts of men that they are vaine. Vaine and falſe thoughts lodg in men, none in God: we may ſay of men, ye miſſe thinke, and ye ſay falſe; we cannot ſay ſo of God. I ſpeake not of lying againſt conſcience, but of comming ſhort of the truth, of miſtaking truth and taking falſehood for it: we make uſe of two words, concerning learned men and opinions, which will help much to the underſtanding of this logical truth: Orthodox and Heterodox: an Orthodox man, is one that is ſound in his judgement, and holds the truth, and doth not take errours inſtead of truth: When there is a conformitie of the conc…ptions of the mind with things, as they are, this makes a man Orthodox. But a Heterodox man is one that apprehendeth otherwiſe of things then they are; I take it, that place Rom. 3.4. Is to be underſtood of this truth. Yea, let God be true, but every man a lyer. Who then is an Orthodox divine? ſurely ſuch a one as thinkes of things held forth to be known, as they are. Thus ye have a ſecond uſe of the word truth as it is the Engliſh of the Hebrew word Keſhet or Koſht: In which acceptation alſo; God is true truly conceiving and ennunciating things as they are. That ye may be full of this in your underſtanding, conſider that if all the holy and excellent men that ever were in the world, or are, or ſhall be, were brought together; we might ſay of many thouſands (as was ſaid of John Baptiſt,John 5.35. he was a burning and a ſhining lamp:) They were and are Orthodox and true judging men: but we cannot ſay of ſo much as one, all that he holds, or beleeveth, or ſayeth, is true. For this only is proper to God, who only is compleatly Orthodoxe: of men we muſt ſay (as James the Apoſtle doth in many things, we offend all) In many things we erre, and do not hold the truth, even every one, even the moſt ſound and moſt knowing Chriſtian or Miniſter that ever was. The firſt kind of truth, was (as I may call it) Metaphyſicall truth, whereby things are truly, what they ſeem or are conceived or reputed to be, having the reality of that eſſence which they have the name of: But this truth (which I have called logicall) is the knowing and ſaying of things in mind and tongue, as the truth is. In this ſence the Scriptures are the Scriptures of truth, and in them is no ly nor errour. And ſo God only, I ſay, is the true God, or the God of truth. But although God be in this regard the only true God, and the God of all truth; from the truth of whoſe divine wiſdome all truths deſcend to men and Angels: Yet the truth of things which he knoweth, do not paſſe from the things into his knowledge, as the meaſure thereof, as in men (ye know) things are true, and therefore afterwards known ſo to be: But in God from the objective verity of his eſſence, two manner of wayes do the knowledge of things true in themſelves, come to be ſaid to be true, in regard of God. Firſt, by Creation, for by wiſdome all things are made and formed; their truth doth conſiſt in their conformity with that wiſdome and divine art. Pſal. 104.24. O Lord, how manifold are thy works? in wiſdome haſt thou made them all: Now to endeavour to make you underſtand ſomwhat, of this comming of things to be true: ye muſt know that in regard of us, truth paſſeth into our knowledge; becauſe the truth of things (as I ſaid before) is the meaſure of the truth of our knowledge: Therefore what thing is Metaphyſically falſe, an enunciation logicall thereof cannot be true. But there is neceſſarily required a truth of the thing before I come to know it to be ſo. And ſo after, truth paſſeth from my knowledge into my affections, and ſo into my manners and converſation, in as much as they are ſubject to the judgement, wiſdome and knowledge of the divine law. And laſtly, it paſſeth for truth into our words and writings, in which are beheld the leaſt footſteps, the ſmalleſt ſound, and (as it were) the laſt farwell of truth. Now in God whoſe wiſdome, infinitely ſurpaſſeth all wiſdome, every notion of truth is moſt eminently contained, his wiſdome and knowledge attaining and penetrating moſt perfectly and moſt diſtinctly every objective truth. And this formall truth in God (as well as we can conceive it) ariſeth in God from the objective truth of his eſſence; which is the meaſure of divine wiſdome: and the truth of wiſdome ſtandeth in conformity or adequation with his eſſence, and conſequently with all things which in it are eminently contained.
Secondly, Whereas truth deſcends from God, unto creatures, by revelation and divine illuſtration; for this truth is not drawn from the objects, but directly communicated by the infuſion of light: (in which manner the truth of faith and the bleſſed viſion of God, is derived unto us:) In God it is not ſo. For he is not only the firſt object and fundamentall truth, but alſo the formall truth, the very univerſalitie and fullnes of wiſdome, and ſo he comprehends without revelation all truths by reaſon of his infinite knowledge: For more then twenty yeares, I could not perceive how a man could be in judgement an Arminian, and in truth an underſtanding Chriſtian: as ye will confeſſe (I am perſwaded) with me, that are not unreaſonably engaged in thoſe controverſies, or miſerably entangled in thoſe ſnares of unſanctified witts; the deſciples of Pelagius and Plato; Not of Auguſtine or Paul the Apoſtle of Jeſus Chriſt. Faine would I have anſweres to theſe few enſuing queſtions, that I may have a better opinion (if it be meete I ſhould) of that ruffling generation, that are gotten into theſe Arminian tenents. Firſt, whether God Foreknew this truth from eternity, of each Sonne and Daughter of Adam numerically, perſonally, and by name, that ſuch a one, and ſuch a one, ſhould beleeve and be ſaved; and ſuch, and ſuch remaine in unbeliefe and be damned? Secondly, (according to the matter in hand which put me upon this digreſſion) whether this were firſt a truth before God knew it, and ſo paſſed into the foreknowledge of God,Tam impoſſibile eſt Deum falli circa rem minutiſſimam: (verbi gratia circa cogitationes aut intentiones cordis humani, & minimus ejus circumſtantias) quam eſt ipſo ſcribite illum falli circa propriam eſſentiam, Leſſ. de perf. div. 50. as the Metaphyſicall truth of the thing, to cauſe a logicall truth in Gods underſtanding? Thirdly, in general, whether the intitive knowledge of God, extending it ſelfe to creatures, may in any ſort be ſaid, or thought to depend and draw truth from them; ſo as to move the divine mind, and to forme knowledge in it? Fourthly, what difference is in God, betweene his foreknowledge and purpoſe? Fifthly, whether it can ſtand with the wiſdom of God to purpoſe ſalvation alike to all, and yet to know that only ſuch, and ſuch, as he foreknew ſhould receive it. Sixthly, What difference there is in God between knowledge and foreknowledge? And when I ſhall be ſatisfied about theſe quaeries (which I ſuppoſe wil not ſoon be done) I ſhall perhaps encline to think Pelagians, Arminians (Generaliſts as they now would be called) have taken paines to know God according to Scripture diſcoveries, concerning his infinite, al-knowing, al-ordering, al-wiſe,Quid eſt praeſcientia futurorum? quid autem futurum eſt Deo, quia omnia ſupergreditur tempora? Si enim res ipſas in ſcientia habet non ſunt ei futurae ſed praeſentes: at per hoc non jam praeſcientia ſed tantum ſcientia dici poteſt. Auguſt. lib. 2. ad ſimplician. al-powerfull, al-juſt, al-good, and al-mercifull eſſence.
But to go on a little more upon this logicall ſort of truth; in things that are not in eſſe, there is not properly truth, but it may be there; before the world was made, man was not in himſelfe true man, nor ſubſtance, nor being; but only he might be theſe: that is, it was not contrary to that objective conception, which is apprehended in the formall notion of a man; and abſtracted from both, eſſe actu, & non eſſe: But in the divine intellect, and by his eternall notion; by which all things are apprehended and formed; the totum eſſe of all things, was no other thing, but to be underſtood to be faſhioned and formed in the divine intellect.
But things may be ſaid to be poſſible, or in poſſe eſſe, in a double reſpect.
Firſt, as it were from an intrinſecall potentialitie, which is no other thing, but a non-repugnancy, by meanes hereof, although there be nothing, and that it have in it nothing of entity; yet it is not repugnant to them to be and to have a true entitie ſhape and form.
Secondly, a thing may be ſaid to be poſſible by extrinſecall denomination, from the divine power and wiſdom, by which they may be brought forth in to beeing: Therefore as in theſe, there is no actuall entitie, but only poſſible; ſo no actual truth but one poſſible: and this wholy how little-ſoever dependeth upon divine veritie. For that the objective conceptions of things, or the things which are ſaid to be poſſible, may be truly things, and have a true entitie and form; commeth herehence, that the divine eſſence is imitable in thoſe manners and meaſures: and by the ſame wiſdome, with which they were conceived, they may be made and formed.
Ye ſee then truth in God, is the firſt root from whence all truth is hatched and derived, to all other things, whether exiſting, or not exiſting: and that divine wiſdom is the meaſure of all objective veritie in created things:In oculis divinae ſapientiae nō minus lucient poſſibilia quam exiſtentia. Yet doth not the evidence of things or any efficacy from them, form knowledge in God, but by reaſon of Gods comprehending eſſence: Yet we may ſay it is a condition, ſive qua non. For Gods knowledge would not be terminated or directed to particular exiſtences, if this will had not beene they ſhould have beene: I have but a word more and I have done. Divine knowledge is not terminated to things exiſting, but extended to futuritiones; yea to poſſibles that neither are in praeſenti, nor ever ſhall be hereafter. Of all logicall truthes take this for a moſt certaine rule:Note. That the Lord truly; and according to the very truth of things, avoucheth whatſoever he avoucheth; and that without any, the leaſt errour or miſtake whatſoever. All the teachings of God are teachings of truth. And therefore John ſaith. 1 Ep. 4.2. Beloved, Ʋſe 1 believe not every ſpirit, but trie the ſpirits whether they be of God: becauſe many falſe prophets are gone out into the world. We muſt take heed how we receive doctrines hand over head, from thoſe that ſtand in the place of Gods miniſters, and profeſſe their zeal in ſeeking our ſalvation. The Beraeans are juſtly commended, becauſe they did not inſtantly believe thoſe things which they heard from the Apoſtles themſelves, but firſt ſearched the Scriptures to ſee whether they were ſo or no. What folly and madneſſe is it to believe the Devill and our fleſh, who are notorious lyers, that ſeldome ſpeake the truth, and when they do, it is with a purpoſe to deceive. And ſo alſo we had need take heed as of falſe doctrines ſo of miſapplied doctrines, whereby truths in themſelves become lies to us: As if Sathan Suggeſt that we are in a good eſtate when we are not, or that we be hypocrites when we are ſincere, or that we may be negligent in holy duties, as many poore ſoules now adayes are deluded by the Devill, to the laying aſide of divine ordinances, to the great perill of their ſouls. But our word is Emunatho, his truth or veraſſitie, his ſtabilitie and firmneſſe, in all that he ſaith. His ethicall truth (as I may call it:) This heere only (at leaſt principally David meanes. It is moſt true, that in men ethicall truth is either to ſpeake truth without lying: Or to promiſe with their mouth what they int…nd without diſſimulation, or to fulfill what they have promiſed and ſaid they will do. This latter I purpoſe to treate of, the anſwerableneſſe of Gods doings and dealings, Doct. to all that he ſaith he will do. Hence learne That truth and faithfullnes is an attribute of God. And this ſaid to be to all generations. That is, for ever and without alteration, God is faithfull, and true, and unalterably in all times, makes good whatſoever he hath ſaid and promiſed. If it be objected that after this life when all promiſes are fulfilled, Obj. there is no uſe of fidelity.
I Anſwer that we may diſtinguiſh the property from the exerciſe of it: or elſe, and rather, This I ſay: Sol. to all eternity there is uſe of Gods fidelity; for that his ſaints continue in their bleſſednes, is by vertue of his promiſe, and fidelity; where ſome alſo have ſaid, there is ſome kind of faith that laſts in heaven, which they call the faith of depency.
This truth I ſay will ſtand when all that oppoſe it or ſlight it ſhall fall, and ſuch as doubt of it ſhall be without.Fides depenetiae. Numb. 23.19. God is not a man that he ſhould ly, nor the ſonne of man that he ſhould repent: ſhall he ſay and not do? or ſhall he ſpeake, and not make it good? Malachy 3.6. For I am the Lord I change not: therefore ye ſons of Jacob are not conſumed. And the Apoſtle James ſaith with him, is no varableneſſe nor ſhadow of turning. Deut. 7.9. Know therefore that the Lord thy God, he is God, the faithfull God which keepeth Covenant & mercy with them that love him, &c. Proofs are plentifull in the hiſtory of the Scriptures: Gods truth and faithfullnes is the ground of the Saints ſecurity and the ſinners deſtruction.
And this muſt needs be in God, who firſt knows what hee ſaies to be good and fit, and truth in a logicall ſence (of which ye have already heard) and therefore he need not repent: he hath no after thoughts.
And Secondly, He hates and threatens, and puniſheth the want of faithfulnes in others: Ezekiell 17.15, 16. Shall he proſper? ſhall he eſcape that doth ſuch things? or ſhall he breake the covenant and be delivered? As I live ſaith the Lord God, ſurely in the place where the king dwelleth that made him king, whoſe oath he deſpiſed and whoſe covenant he brake, even with him in the midſt of Babylon he ſhall dy. Now put theſe two together: Firſt, What God ſaith, is ſo good and true according to the juſt rule, as that he hath no cauſe to alter the thing that is gone out of his mouth. Secondly that he hates and puniſheth faithfullnes and want of truth in others: and it will be ſurely concluded, that God is a God of truth and faithfullnes.
Now what God ſaith, is either by way of menace or promiſe, as may be abundantly read in Scripture; and of both it is true, as it is written of the law, Mat. 5.18. One jot or title ſhall in no wiſe paſſe from it, till all be fulfilled. God watcheth over his word to perform it: It is a note of Mr. Capel upon the fifth verſe of the firſt of Zachary; Your fathers, where are they? and the Prophets, do they live for ever? That the power of Truth of Gods word depends not on any mens perſons, nor is limited to one age. Their Fathers were dead, that were threatned, and the Prophets were dead too, that did threaten them: but the truth of their propheſies was not buried with them, but was in every point fulfilled, according to their preaching: That follows, v. 6. But my words and my ſtatutes, which I commanded my ſervants the Prophets, did they not take hold of your Fathers? And they returned and ſaid, like as the Lord of hoaſts thought to do unto us, according to our ways according to our doings, ſo hath he dealt with us. It is confeſſed by them ſelves; the hand of God upon them did draw a confeſſion from them, that they were puniſhed, as God had threatned, & as they had deſerved: and they returned, that is, were convinced, better adviſed: as Mal. 3.18. Then ſhall ye return and diſcern between the righteous and the wicked, between him that ſerveth God, and him that ſerveth him not. Men will know one day to their ſorrow, that God is a God of truth: not a word goes out of his mouth, but is exactly performed. Yea, circumſtances exactly obſerved: ye find Gen. 15.13. a promiſe made to Abram, that after foure hundred yeares his ſeed ſhould be freed, and come out of the land of Bondage with great ſubſtance; And compare that place with Exod. 12.41. And ye ſhall find great exactnes: And it came to paſſe at the end of the foure hundred and thirty yeares, even the ſelfe ſame day, it came to paſſe, that all the hoſts of the Lord went out of the land of Aegypt. The Lord is moſt true, yea truth it ſelfe: And all his promiſes in Chriſt are yea and Amen. 2 Cor. 1.20. He is a faithfull witnes, and whatſoever he hath ſpoken, ſhall be accompliſhed; ſo that though the heavens decay and wax old like a garment; though the ſunne loſe his light, and the moone be turned into blood; though the earth tremble and quake, and the foundations of the mountaines be moved and ſhake; yea though heaven and earth, and all things therein contained periſh and paſs a way; yet all that God hath threatned, or promiſed, ſhall be accompliſhed: God is Jehovah, he hath his eſſence and beeing in and from himſelfe alone, giveth beeing unto all things elſe; eſpecially to his word and promiſes.
And therefore for the Firſt Uſe, Let the people of God be confident upon this truth of God. Light is ſowen for the righteous, and Ʋſe 1 joyfull gladneſſe for the upright in heart, Pſalme 97.11. And Gods Teſtimonies are very ſure. Pſalme 93.5. He hath promiſed to all beleevers and repentant ſinners, that he will in Chriſt Jeſus pardon all their ſinnes, and will receive them into his grace and favour: and that he will be a ſunne and ſhield to them, and that no good thing will he withhold from them: And therefore let us believe, and reſt upon our Saviour Chriſt alone for ſalvation, truly repenting us of all our ſinnes, and build upon Gods truth, that though our ſinnes be never ſo many and grievious, yet the Lord will pardon and forgive them: and though our diſtreſſes and miſery be never ſo great and woefull, yet he can and therefore will, becauſe he is a God of truth, deliver us from all. Truth and faithfulnes is one of Gods names, a part of his title; let us not therfore call it into queſtion, it is a great diſhonor to God. It is an errour in the foundation to ſubſiſtitute falſ objects, either in religion or in chriſtian converſation: We muſt not build upon works, but rely upon promiſes made by the God of truth: God can neither endure falſ objects, nor a double object: His (faithfulnes or) truth muſt be our ſhield & buckler. And therefore in the ſecond place,Pſ. 91.4. this reproves our doubtings ſomtimes churliſh enough, concerning the truth & faithfulnes Ʋſe 2 of our gratious God, who yet is & ever will be without falſhood. Titus 1.2. A God that cannot ly. foreignYet is often charged with breach of promiſe to his children, by his very children.2 Pet. 3.4, 5. If only ſcoffers walking after their owne luſts, ſhould ſay, where is the promiſe of his comming, and ſhould call in queſtion Gods truth; it were not ſo grievous to be borne: But this is ſaid, that ſuch as are gratious, ſhould ſay, as David did, in his haſt, Pſalm 116.12.all men are lyers.
But whence iſſues this, that we may ſee the grounds of this ſore evill? Queſt.
Surely either from the miſunderſtanding of the promiſes; Anſ. or from miſapplying of them. Concerning the firſt, ye muſt know, that ſome promiſes are made with condition and limitations: As aſſurance of ſalvation, peace of conſcience, temporall bleſſings: Now many poore ſoules that enjoy not theſe promiſes, often call in queſtion Gods truth, or their own good eſtate at leaſt: not conſidering that God may be true, and we gratious and in Chriſt: though neither aſſurance, nor peace of conſcience, nor temporal favours be our portion. For theſe promiſes have conditions and limitations: Such as will have aſſurance, muſt give diligence to make their calling and election ſure: And ſuch as will have peace of conſcience,2 Pet. 1.10. muſt have care to walke exactly, according to rule. As many as walke according to this rule, peace be on them, &c. Gal. 6.16. And ſurely temporals are many times reached out to gratious ſouls, with a ſtreight hand, for ends beſt known to God, and worth the enquiring into (at leaſt ſometimes) by us. No marvail then, ye are ſo forward to charge God, ye miſunderſtand thing, ye erre, not conſidering the promiſes with their limitations. And likewiſe miſapplication of promiſes, cauſeth much miſchief: for promiſes are miſapplied, ſometimes to Perſons, ſomtimes to ſtate and behaviour: For the former we read, Mal. 3.14. of ſome that complained of want of care in God, to reward them that ſerved him. They ſaid, it was vain to ſerve God; and asked, what profit there was to have kept his ordinances, &c. They conſidered not, that ſome are called Jews onelyonly, and that he is not a Jew, that is one outwardly onelyonly. The promiſe is not made to the ceremony, but to the ſubſtance of Religion. Many think themſelves Gods children, who are not ſo: Now ſhall God be charged for want of truth, concerning ſuch as he never promiſed any thing unto? O ſtudy to make your calling and election ſure, and to finde that ye are the children of the promiſe: Likewiſe ye that are the children of God indeed, muſt take heed how ye be careleſſe of childe-like converſation. For many times though ye be ſons and daughters, yet if ye break out into ſcandalous ſins, or be proud of your graces, or negligent about cheriſhing Ordinances, and ſo faile in your due qualifications and demeanour; ye may finde God otherwiſe in his diſpenſations towards you then he would be, if it were not your fault. But if we be well inſtructed in Gods nature and dealings with his people, and with hypocrites; and carefull to get good evidence of our ſincerity; ſuch as will not ſhrink in the wetting; and alſo to walk exactly, and be kept in a good decorum: We may be ſure, all good things promiſed ſhall be performed accordingly, ſeem Devils, men and nature never ſo oppoſite: When no means, when no means competent, when weak means, when means oppoſite do all cry down the truth of God; yet God will be true, and it is our duty to truſt God, and to reſt on his bare word and promiſe.
And now let us make ſome Uſe of the truth of Gods threats Ʋſe 3 and menaces; let ſinners know that the God of truth hath ſaid, ye ſwore againſt ſome of them, Pſal. 95.11. Ʋnto whom I ſware in my wrath, that they ſhould not enter into my reſt. How dare ye take Gods name in vain, as all do that make him a lyar, yea perjured? It is a kinde of blaſphemy not to fear, when God threatens, or, believe what he promiſeth: When men are perfidious and violate Oaths, they are in credit, neither with God nor good men; their very names ſtink, and they live under perpetuall infamy: What a ſin is this to rank God, bleſſed for ever, with the worſt of men. Yet ſo do all wicked men in effect, and by conſequence; for they dare do that which God forbiddeth; and to the doing of which, he hath made threats, that are able (over one think) to ſhake both heaven and earth. Go too Sirs, let me cloſe up this Uſe, with Deut. 29.19. and 20. And the Lord ſet it home upon your ſouls. And it come to paſſe, when he heareth the words of this curſe, that he bleſſe himſelf in his heart ſaying; I ſhall have peace, though I walk in the imagination of my heart; to adde drunkenneſſe to thirſt: The Lord will not ſpare him, but then the anger of the Lord, and his jealouſie ſhall ſmoake againſt that man, and all the curſes that are written in this book, ſhall lie upon him, and the Lord ſhall blot out his name from under heaven. God is a God of truth.
And for the fourth and laſt Uſe of this point, ſith truth and Ʋſe 4 faithfulneſſe is an attribute of God; let us learn to be like God, men of truth: take heed of falſhood, it argues a very wicked man, and God is ſet againſt ſuch, Pſal. 55.23. But thou O God ſhall bring them down into the pit of deſtruction: bloody and deceitfull men, ſhall not live out half their dayes. Such ſhall not proſper, 2 Chron. 24.20. Why tranſgreſſe ye the commandements of the Lord, that ye cannot proſper? Becauſe ye have forſaken the Lord, he hath alſo forſaken you. This attribute is among thoſe vertues, which admit reſemblance in the creature: the faithfull God owns not perfidious children. It is a mark of one, that ſhall be with God in glory to ſwear to his own heart, and not to change; Pſal. 15. v. 4. that is, to be true and faithful, though he loſe by it: from theſe two latter places, ye ſee that truth in man, hath a twofold relation. Firſt, to God; for as God hath bound himſelf to us by promiſe, ſo we have covenanted our obedience to him: Remember therefore your Baptiſme, and take heed of walking looſly in the Covenant. And ſecondly, to man, we are bound to ſupport the credit of fidelity, though with loſſe: What a ſhame is it for ſuch as profeſſe themſelves Chriſtians, to be like the Jews, in Jeremy cap. 9.4, 5. Take ye heed every one of his neighbour, and truſt ye not in any brother: for every brother will utterly ſupplant, and every neighbor will walk with ſlanders. And they will deceive every one his neighbour, Sacerdos eſt non fallet, chriſtianis eſt, non mentietur.and will not ſpeake the truth, they have taught their tongue to ſpeake lies, and weary themſelves to commit iniquity. It was wont to be a ſaying. He is a Prieſt, he will not deceive; he is a chriſtian, he will not ly: O how comly were it: that it might be ſo now, is rather to be wiſhed then expected. Read the Turkiſh Hiſtory page 287. The battaile of Varna betweene Ʋladiſlaus and Amuroth: And conſider how God bore witneſſe from heaven againſt falſehood. The ſtory is obvious: It is alſo ſtoried of the ancient Romans that they were very conſcientious in obſerving their leagues, covenants, and oathes. And ſuch as violated them (ſaith mine author) were held for damned and curſed creatures, and accounted worthy to live in humane ſociety: Be carefull of your promiſes, and covenants that ye make with men: God is a God of truth, do ye be men of truth: It is a communicable attribute, it is to be had: and this muſt now be ſpoken of in the ſecond place, &c. Ye know we have done in handling the other attributes: this is the ſecond propoſition. That truth is a communicable attribute.
For God did communicate it to Adam in his innocency, it was a part of that uprightneſſe mentioned, Eccleſ. 7.29. And it is again vouchſafed and communicated in the worke of regeneration: for God maketh ſuch to be as he requireth they ſhould be. Rev. 2.10. to be faithfull to the death. And he ſaith his people will not ly, Iſaiah 63:8. For God lookes and cauſeth the converſation of his ſervants to be anſwerable to their vocation, he maketh them to be men of truth and faithfulnes. And ſuch as are otherwiſe be of the devill. John 8.44. Who abode not in the truth, becauſe there is no truth in him. Such are not for Sion nor heaven, Pſalm 15. For they ſpeake the truth from their heart that ſhall abide in Gods tabernacle, and dwell in his holy hill. and verſe. 4. He that ſweareth to his own heart and changeth not. By all which places and paſſages (and many more that might be named, and obſerved) we ſee that truth and faithfullnes is communicated by God unto men, which is the point that we have in hand to make good unto you. Object. But it may be objected out of Rom. 3.4. Let God be true and every man a lyer, and out of the 13. verſe. With their tongues they have uſed deceit. Sol.In both which places all men without exception are ſpoken off. For anſwer, ye muſt know that the firſt place ſhews the certainty of Gods truth in oppoſition to all men that doubt thereof, Gods faithfulnes and truth is alwaies accompanied with ſtedfaſtnes and aſſurance.Calvin on Iſa. 22.23 And for that cauſe (as Mr. Calvin notes) the Hebrewes take truth for a thing ſure and certaine. Wherefore this being the ſcope of the former verſe, that God will be as good as his word, and true and faithfull in all his ſayings; it maketh nothing againſt the point we have in hand. And for the other paſſage in the 13. verſe of the ſame chapter, It ſhewes (as well as the former) mans naturall inclination until he be regenerated. But it may be further objected. Truth may be found among heathens, that were no chriſtians. Object.
To which I Anſwer. It is true of a vertue, but not of a grace,Sol. and therefore not acceptable to God: and ſometimes turned into a vice, when ill circumſtantiated; and alwaies a ſinne, becauſe not acted upon a good principle, nor to a good end, viz. Gods glory. And therefore we muſt take the extent of this communicated attribute or property, and we ſhall find, that no man hath it ſince the fall of Adam in every reſpect in its extent, but only ſuch as are regenerated. For it ſignifieth and comprehendeth three things. Sinceritie, a due proportion of a thing, and ſtability and firmeneſſe.In hoc genere tria potiſſimum hujus vocabuli ſignificata eſſe videri que aut alias enim ſignificat animum, ejuſque cogitationes & actiones ſinceras minique fucatas: alias plenae ſeu juſtae cujuſdam quantitatis: alias denique certas ratas, ac permanentes. Flac: Illyric. Clav. Script. 1575. So God doth not only do what he ſaith, but loveth the truth, and hateth hypocriſie. God is truly, and ſincerely, and conſtantly, all that he is in his excellencies. Now it is impoſſible for the compleateſt morall man in the world that hath not the work of the new birth, to walke before God in truth in this ſence. This is proper to Saints ſuch as Hezekiah. Iſaiah 38.3. Remember O Lord I beſeech thee how I have walked before thee in truth and with a perfect heart. And ſo much for that objection.
And now for Application. The fault is not in God that men are ſo Ʋſe 1 falſe and faithleſſe, that they deale trecherouſly, that a brother will deceive a brother. This contrary propertie is to be had from God, if men had a mind to it. And it is an evident ſigne that there is but little true religion going, becauſe there is ſo little truth and honeſty going. But where there is deceitfull dealing, and want of truth and honeſty, men may take it for a truth, that they have no religion, and that they have not ſought to God from whom this good gift and all others come. Ʋſe 2 And therefore in the next place, ye muſt learne to ſeeke for this qualitie at the hand of God by prayer, as in the former attributes, ye have been directed. And to that end that ye may be ſtirred up the more to pray for it, do but conſider how ill it becomes chriſtians to be more falſe then heathens, and to be like to the devill, and to overthrow humane ſociety what in them lyeth, and to procure inevitable wrath upon themſelves. As we have two famous examples in ſcripture. The firſt of Saul mentioned in the 2 Sam. 21.2. Who ſought to ſlay the Gibeonites in his zeal to the children of Iſrael and Judah, and ſo to violate the oath which the children of Iſrael had ſworne to them. Ye ſee God was angry, a famine of three yeares came upon the people, and an attonement muſt be made by the hanging up of ſeven of Sauls ſonnes unto the Lord in Gibeah of Saul, ver. 6. And the other place is Ezekiel 17.15, 16. Where grievouſly doth the Lord threaten the rebellious houſe (as he calls Jeruſalem) and their king, for falſenes and covenant breaking. We have touched upon this before Ʋſe 3 now, and therefore ſhall ſay the leſſe of it now. The third and laſt uſe to be made is. That honeſt men may take comfort: though they be thought too honeſt to live in the world, and have not the trick of diſhoneſt, falſe, and unfaithfull dealing, (whereby ſo many get eſtates for their poſterity to ruffle in while they lye in H…ll:) yet they ſhall be no looſer by it at laſt: God will bleſſe the houſe and ſeed of ſuch as are like unto him, Men of truth, hating coveteouſneſſe, and dealing truly are Gods delight: for ſuch fear God, whereas knaves, and falſe men, are odious both to God and men. And ſo much briefly for the ſecond Propoſition, that truth is a communicable attribute. 3. Propoſ.The third comes in hand that God in this (as in the reſt) is infinite and incomprehenſible. His faithfullnes reacheth to the clouds, Pſal. 36.5. He never broke with any in his life. For his faithfullnes is eſſentiall: when God ſhall not be true of his word he ſhall be God no more. The beſt of friends may prove unfriendly, and be like a broken reede of Aegypt: men are but men and ſo they act: there is no repoſe upon the wiſdome, affection, word, of the creature: they are mutable and liable to temptations, and may faile of their purpoſes and promiſes, which yet ought not ſo to be: But God will not leave, faile, or forſake. Heb. 13.5. For he hath ſaid, I will never leave thee nor forſake thee. He is the Amen, and all his promiſes in Chriſt are yea and Amen. 2 Cor. 1.20. To eternity and without alteration, he is faithfull and true, and that eſſentially. God is immutably what he is, and therefore muſt needs be true; but his immutability is a ſingularity, it is proper to God and communicable to no creature. God alſo is eternal and by him all things are defined and determined and muſt ſtand and be without the leſt alteration. Let this for every bear up the ſpirits of the Saints againſt all falſe dealings of men, God is faithfull: And eſpecialy in ſuch times Ʋſe 1 as theſe, wherein God ſeemeth to have forgotten to honour thoſe that honour him. As the foot of his enemies ſhall ſlide in due time; ſo Pſalm 37 5, 6. Commit thy way unto the Lord: truſt alſo in him, and he ſhall bring it to paſſe: and he ſhall bring forth thy righteouſnes as the light, and thy judgement as the noone day. God is not only true but truth it ſelfe. Nay this is a ſore affliction that ſomtimes befalleth the Saints, that good men diſagree from God about truth touching things and perſons. I ſay this is a great affliction to ſome miſjudged Saints. But Gods truth will ſtand, and in due time, it ſhall be fulfilled: and then ſhall be brought to paſſe the ſaying that is written, verily there is a reward for the righteous: verily he is a God that judgeth in the earth. Pſalm 58.11.Mr. Caryl upon Job. Give leave a little to ream my heart. The beſt of men may ſomtimes be undervalued, and that by good men. There is no judging of men or matters now a dayes by what is ſaid of them: ſhould we, how contemptible would many pretious ſouls appeare to us! But ſith God hath promiſed honour and eſteem to his ſervants, how comes it to paſſe that they have ſuch evill favoured faces? I Anſwer, ſomtimes by their outward condition of lowneſs, and where the ſtile is low every one will go over; ſomtimes men that in their pride do not care what they ſay or do; do ſo be dabble them; yea ſomtimes ſuch ugly vizards as men not only evill, but good put upon them do cauſe the Saints to be in great contempt: But God (ſaith mine Author) will trim up his Saints in due time, as he did Job: his truth will ſtand however, for truth it ſelfe cannot ly or be deceived in what it hath promiſed or ſaid. But me thinks I here ſome poore diſtreſſed gratious ſoule ſay, promiſes of temporall things are made 1 Tim. 4.8. As well as of thoſe things that do belong to the life to come. But for their part they are even faint in expectation, &c. O deare ſirs, conſider no thing is ſo ſure as that all that God ſaith is true: But ye muſt take all truths together, and then ye will ſee that it is not want of truth in God, but of wit in you, that maketh you ſo to be perplexed. Take the promiſes of temporalities with their intended modus (as one ſaith) and ye ſhall ſee they are all exactly performed. For Firſt, God having many wheels to turn, muſt order things ſo that he may work all his will and fulfill all his mind. Therefore he reſerveth a power to himſelfe to try the graces of his ſervants in and out among, as he dealt with Job, And ſo gives a hundred fold with perſecutions. Mark 10.30. Sometimes he chaſtiſeth the particular delinquencies of his children: For it is intended that we ſhould demeane our ſelves as becomes Gods children, ſee Pſal. 89.31, 32. alſo there is a limitation of expediency implyed, viz. ſo far as outward comforts may advance our ſpirituall good. So thought Agur, and made his prayer accordingly,Spirituall bleſſings of two ſorts Prov. 30.8. Give neither poverty nor riches, feede me with foode convenient from me. And yet again, God doth not alwaies pay his debts in kind, but in equivalents, and ſometimes in things of farre greater worth and value. But ſure it is, that never went there a word from God, in the fulfilling whereof he ever failed or ever ſhall, or indeed can: it is impoſſible. Here I might be large about the truth of God, touching ſpirituall bleſſings, which are not all of one ſort, and therefore are not all alike abſolutely promiſed. Some are qualifications and ſome are rewards. Faith, repentance, hope and love are abſolutely promiſed to the elect in Chriſt, but yet their perfection is not in this life to be expected, nor a freedome from mixture with their imperfections promiſed. Faith and doubting may ſtand together in a gratious ſoul. And many more conſiderable truthes there be that might here be brought in. Peace of conſcience, comfort in believing, joy of the holy Ghoſt, are not abſolutely promiſed, nor generally given. And ſometimes it is better for us to have the feare of Gods great name, then peace of conſcience. But. Secondly (to make an end of this ſubject) I would preſent a coling Ʋſe 2 carde as a parting blow, from this Doctrine of the Infinitenes of Gods truth and faithfulneſſe, to all ſuch as have not made God their portion. Your ſeeming glory and proſperity and power. O ungodly ones, may make ye ſeeme as it were impregnable; but truth hath ſaid, ye ſhall be overthrown and periſh: worldlings and vain men that fear not God ſhall leave their pompe ſhortly with woe and weale away, for truth that never failed hath ſpoken it. Let none therefore faint becauſe of the forbearance that they ſee about performing of promiſes, or ſuch other depthes, and darkeneſſes as are about this point. And let none harden their hearts againſt threatned judgments: which to do is no leſs then Blaſphemy, becauſe Truth in God is God himſelfe.
The end of the attribute of Truth.
End of the text · Thomas Larkham, The Attributes of God Unfolded and Applied (1656)